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THE 



CREATION, CONDITION, 



AND 



DESTINY OF MAN, 



Lecture First, The Two Adams. Lecture Second, Our Loss in 

Adam and Our Gain in Christ. Lecture Third, Promiscuous 

Subjects. Lecture Fourth, The Two Resurrections. 

Lecture Fifth, The Saints' Inheritance. 

Lecture Sixth, The Kingdom 

and Dominion of Christ 

and His People. 



BY 

E. HANES — The Blind Preacher. 



//61\fc 



PAPINSVILLE, MO. 

PUBLISHED BY THE AUTHOR 

1874. 



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Entered according to Act of Congress, in the year 1874, 

By ELIAS HANES, 

in the Office of the Librarian of Congress, at Washington, D. C. 



NOTICE. 

Editors of religious weekly and monthly papers are permitted to 
publish any or all the lectures in this book, one lecture each month, 
by subscribing to the contents thereof, recommending the same to 
their readers, and giving the author's name and post-office address, 
with the name of the book and the price thereof, as specified on the 
last page. But persons that will ridicule and oppose any part of this 
book are not permitted to publish any part thereof. 

E. HANES, 

_ Papinsville, Bates Co. y Missouri, 

The Library 
of Congress 

washington 



BLIND HANES' EXPERIMENTAL SONG. 

I. 

Some twenty years have passed away, 
Since I last saw the light of day ; 

By blasting rock I lost my sight, 
Which turned, my days all into night. 

II. 
I once was gay with prospects bright, 
But soon my hopes all took their flight; 

Since then my fate is sad indeed, 
Oft times I am constrained to weep. 

III. 

My children who were dear to me, 
I, in this world, no more shall see ; 

All nature's beauty is lost to me, 
No distant landscapes can I see. 

' IV. 

The lofty hills and valley streams 
Are but to me like vivid dreams ; 

The rising sun I long to see, 
But all his glory is hid from me. 

V. 

I oft times think of better days, 
But time once passed is ne'er retraced; 

For want of means I lacked for friends, 
And so to roam, I took from thence. 

VI. 

I oft times met with men so kind, 
They bought of me because I'm blind ; 

Such noble men I was glad to meet, 
For they are good, and kind, and great. . 

VII. 

I met with friends, both rich and poor, 
I wish that I could meet with more ; 

Some good men have no means to buy, 
And fools will scoff and wink their eye. 

(3) 



4 BLIND HAKES* EXPERIMENTAL SONG. 

VIII. 

I sometimes meet with men of wealth, 
Who care for none except themselves ; 

For trifling sums some do not care, 
When in a bar-room or elsewhere. 

IX. 

I call sometimes at even-tide 
On some such men to stay all night ; 

But ah ! they can not entertain, 
If I should out all night remain. 

X. 

My gracious Master and my God, 
Oh ! do to such thy grace impart ; 

Give them their unkind hearts to see, 
And teach them what they ought to be. 

XL 

When you have read Blind Hanes' song, 
I hope you will not think it wrong ; 

To buy such books as I have got ; 
Your money I do not ask for naught. 

XII. 

Many a quarter you have spent 
For something worthless in the end ; 

Your mind you may with knowledge store, 
To buy of me one book or more. 

XIII. 

And now if I should soon depart, 
May God to us his grace impart ; 

And give to you that sweet repose 
Which none but they who feel it knows. 

XIV. 

If in this world well meet no more, 
I hope we'll meet on Canaan's shore; 

Where all the Saints of one accord 
Will sing the praises of our Lord. 



THE CREATION, CONDITION, AND 
DESTINY OF MAN. 



LECTURE I; 

THE TWO ADAMS. 

" The first man is of the earth, earthy : the second man is the 
Lord from heaven. As is the earthy, such are they also that are 
earthy: and as is the heavenly, such are they also that are 
heavenly." 1 Cor. xv : 47, 48. 

As our views of the Holy Scriptures, in general, de- 
pend much on our early education and raising, and as 
most church-members are partial to the church to which 
they are connected, and to doctrine which they are help- 
ing to support; and many other men, who are not con- 
nected with any church, are partial to the church with 
which their parents and other near friends are connected, 
or may have been connected, I therefore ask you, my dear 
readers, to lay aside all partiality and all prejudice while 
reading this little book, and to meditate well on what you 
do read. 

I do not propose to ridicule or burlesque churches, but 
I propose to set forth the creation of man, with his con- 
dition and destiny, and the object of Christ's mission 
into this world, to the satisfaction of every candid, honest 
reader ; and I have confidence that my plain, impartial, 
unprejudiced, and logical scriptural arguments will meet 



6 THE CREATION, CONDITION, 

the approbation of every true Christian, and of every 
honest skeptic who has been made a skeptic by the many 
spurious, contradictory, and absurd constructions which 
vain janglers have placed on the Holy Scriptures. 

I deem it expedient, before treating on such an impor- 
tant subject, to state that the little word is occurs twice 
in verse 47, and twice in verse 48 ; which should, accord- 
ing to the context in each case, have been rendered was. 
Every Bible student ought to be careful so as not to make 
the context or argument subordinate to a little word, 
while it is known by many that the Holy Scriptures were 
for centuries transcribed by uninspired men before print- 
ing was invented. Neither were the translators nor 
printers inspired men. Wherever a word is found in the 
Holy Scriptures which does not make good sense, the 
context or arguments in which such word are embodied 
should be carefully examined; and by so doing the 
Scriptures will be easier understood and many difficulties 
will be overcome. Let us now examine the context. 
Paul says: "It is written the first man, Adam, was made 
a living soul, and the last Adam a quickening spirit." 
Paul does not use the word is, but was, in verse 45; and 
in verse 46 Paul asks a question : " Howbeit that was not 
first which is spiritual, but that which is natural (or 
animal), and afterward «that which is spiritual?" Paul 
did not ask the question howbeit that is not first, but 
howbeit that was not first. He made use of was instead 
of is, alluding to the past instead of the present. 

I will now quote my text in harmony with the context, 
and then proceed. " The first man was of the earth, 
earthy," (a mere animal man). The second man was 



AND DESTINY OF MAN. 7 

the Lord from heaven." (Having been begotten of his 
immortal heavenly Father and born of his mortal earthy 
mother, and, therefore, he possessed two natures.) 

" As was the earthy so also are they that are earthy ;" 
(that is, as was Adam's, so also are his offspring. No 
child can inherit a nature from its parent which the 
parent does not actually possess.) 

" And as was the heavenly, so also are they that are 
heavenly ;" (that is, all they which have been begotten of 
the same immortal heavenly Father possess the nature 
of their spiritual parent as well as the nature of their 
fleshly parents.) 

I propose to treat upon these four prominent points as 
they come in rotation in the text. 



PAET FIEST. 

First, the earthy man. — Paul declares that it is written 
the first man, Adam, was made a living soul, and then he 
says he was of the earth, and earthy. Let us examine the 
history of the creation of man to which Paul alluded. 

"And the Lord God formed man of the dust of the 
ground, and breathed into his nostrils the breath of life ; 
and man became a living soul." Gen. ii : 7. 

Did God form man of the dust of the ground, or a 
house to put man in ? The organism which God formed 
of the dust of the ground is the being which God denom- 
inated man ; and this man was put in motion on receiving 
the breath of life, and was, therefore, called a living soul. 
"We have no account in the Holy Scriptures that God 
added any thing to Adam after he formed him but the 



8 THE CREATION, CONDITION, 

breath of life. The breath is common, and is to man in 
a certain sense what steam is to an engine. 

When the steam is taken off an engine it will stop, and 
when a man's breath is taken away he is sure to stop. 
What was man by creation ? Was he mortal ? Cer- 
tainly not. For, had Adam, or Adam and Eve, been 
mortal by creation, then they in course of time would 
have died whether they had violated God's law or not; 
for that which is mortal is subject to decay and to death. 
Some theologists claim that they were mortal and had 
constant access to the tree of life, prior to their trans- 
gression, to prolong their mortal existence. But what 
saith the Scriptures. After Adam partook of the forbid- 
den fruit, the Lord said : " Now lest he put forth his hand 
and take also of the tree of life, and eat and live forevey:." 
This word also implies that Adam had partaken of the 
forbidden fruit, but had not yet partaken of the tree of 
life; and, according to God's own sayings, Adam would 
never have died if he had eaten of the tree of life. There 
are other theologists who claim that Adam and Eve had 
been created immortal, and by transgression they became 
mortal. But if that be so, then to gain immortality by 
patient continuance in well doing would not be such a 
very great thing after all; for then we might again fall 
into a state of mortality and become poor, miserable, dying 
creatures. But that which is immortal is exempt from 
decay and death. Hence, Adam and Eve were not 
created immortal. But if neither mortal nor immortal, 
the question will arise What were they, then ? To this I 
answer that they were as every man, woman, and child 
must be before they can put on immortality. 



AND DESTINY OF MAN. 9 

Let ns hear Paul speak on the second advent of Christ, 
and notice what he says : "That flesh and blood can not 
inherit the kingdom of God. Neither doth corruption 
inherit incorruptiion." (That is, this flesh and blood in 
its corrupt condition.) "Behold! I show you a mystery : 
we shall not all sleep ;" (that is, the saints shall not 
be all dead when Christ comes, but they shall be changed 
in a moment from corrupt to incorrupt — from mortal 
to immortal, which Paul shows in the following verses) : 
" but we shall be changed in a moment, in the twink- 
ling of an eye, at the last trump : for the trumpet shall 
sound, and the dead shall be raised incorruptible, and we 
shall be changed. For this corruptible must put on in- 
corruption, and this mortal must put on immortality. So 
when this corruptible shall have put on incorruption, and 
this mortal shall have put on immortality, then shall be 
brought to pass the saying that is written, Death is 
swallowed up in victory." 1 Cor. xv : 50-54. 

The apostle was very explicit in showing that in the 
resurrection man must be made incorrupt before he is 
made immortal. And, as Adam and Eve were between 
mortal and immortal, they were incorrupt, not incorrupti- 
ble as some affirm, but they were incorrupt and qualified, 
therefore, to put on immortality at any time prior to 
their transgression ; and the means of immortalizing them 
was placed before them, and the means of bringing them 
under the sentence of death was also placed before them ; 
and they were warned by their Creator of the awful con- 
sequences that should follow if they should partake of the 
forbidden fruit; but they disregarded the warning, and 
they both partook of the forbidden fruit and fell under 



10 THE CREATION, CONDITION, 

the sentence of death. Hence, by transgression they cor- 
rupted themselves, and fell from an incorrupt state into a 
state of mortality, and became dying creatures. But 
some will say they did not die in the day in which they 
violated God's law, while many others claim that they 
died a spiritual death in the day that they partook of the 
forbidden fruit; but they certainly died in the very day 
in which they violated God's law, though the tempter said 
they should not.* Neither did they die a 'spiritual 
death, for Paul plainly shows that the first man, Adam, 
was not a spiritual man, but a mere natural or animal 
man. 

Others claim that they died a moral death. But what 
is it to be morally dead ? It is to be dead to God and to 
his law — dead to heaven ; dead to our own best inter- 
ests — dead to all that is holy, just, and good? But was 
such the nature of the penalty that was to be inflicted 
upon the transgressors? Horse-thieves and murderers 
would like to escape with such a penalty. To be morally 



* The tempter, called the serpent, is something very difficult for 
some Bible readers to understand, as serpents do not speak. But 
in Eevelation we find the following: "The dragon, that old ser- 
pent, called the devil, and Satan." Kev. xii. And the same ex- 
pression is found in the twentieth chapter. It is well known that 
mesmerizers can speak through their subjects by means of animal 
magnetism, called mesmerism. A person in a mesmeric state 
speaks the words which are framed by the operator, and see the 
things as real while they are but a mental picture in the mind 
of the operator. Spiritualist mediums are magnetized by some 
invisible devil, and it is the invisible demon that speaks directly 
through the medium. And when any one is in conversation with 
a medium who is in a trance state, he is in conversation with a 



AND DESTINY OF MAN. 11 

dead is the nature of sin and not the penalty; and sin, 
when it has finished, bringeth forth death. " The soul 
that sinneth," says the prophet, " shall die." "The 
wages of sin is death/' says Paul. But then the ob- 
jector will ask, " Where did we spring from if Adam and 
Eve died a physical death in the day of their transgres- 
sion ? " There has been much speculation on this sub- 
ject, and there is really no great mystery in it. While 
speculative commentators have been contradicting them- 
selves and each other while writing upon this subject, let 
us appeal to a commentator who was writing under the 
direct influence of the Holy Spirit. The Apostle Peter 
says : " But beloved, be not ignorant of this one thing, 
that one day is with the Lord as a thousand years, and a 
thousand years as one day/' 2 Peter iii: 8. Here Peter 
plainly shows that with the Lord a thousand years are as 
one day. Adam lived nine hundred and thirty years, and 
died lacking seventy years of living that duration of time 

demon through the medium, and all the questions put to the 
medium while he is in a trance state are answered by the demon 
through the medium. When the medium describes the natural 
appearance of your dead friends, the medium sees your dead 
friends as real, while they are but a mental picture formed in the 
mind of the invisible demon. Spiritualism is not all humbuggery 
and trickery as some claim, but it is the greatest and the most dan- 
gerous deception that has ever been practiced upon the human 
family. It is no wonder that spiritualist mediums are so lewd in 
their habits; for the first medium that the devil ever had was a 
loathsome reptile ; and therefore is the devil called the serpent, be- 
cause he who was once an exalted, anointed cherub (Ezekiel 
xxiii : 13-15), debased himself to use a stinking, loathsome reptile 
as a mouth-piece to deceive the first happy pair. 



12 THE CREATION, CONDITION, 

which it requires to constitute one day with the Lord. 
In this sense Adam died in the very day in which he 
violated God's law. 

Adam and Eve were both placed in the Garden of 
Eden as probationers. In that garden stood all manner 
of trees, bearing fruit good for food and pleasant to the 
sight. There also stood the tree of knowledge of good 
and of evil, and the tree of life, in the midst of the 
garden. " And God said unto Adam, Of all the trees in the 
garden thou mayest freely eat except of the tree of knowl- 
edge of good and of evil." Here we see that the fruit of 
the tree of life was not forbidden, but Adam was truly 
licensed to partake thereof; and, as God had previously 
pronounced Adam and Eve one, hence they were both 
licensed to partake of the tree of life, and had they par- 
taken of the tree of life they would, according to God's 
own sayings, have lived forever, as they were both quali- 
fied to put on immortality at any time prior to their 
transgression. Hence, if Adam and Eve had eaten of 
the tree of life they would have been immortalized ; and 
as children inherit the nature of their parents, then 
Adam's entire posterity would be immortal saints. But 
it is claimed by many Bible readers that if Adam and 
Eve had not violated God's law they would never have 
become parents. Gh, how careless and slow of compre- 
hension are most of our Bible readers. Did not God say 
unto Adam and Eve before they violated his law, "Be ye 
fruitful ; multiply and replenish the earth, and subdue it, 
and have dominion over it." And did not God say unto 
Eve after her being first in the transgression, "I will 
greatly multiply thy sorrows and thy conceptions." 



AND DESTINY OF MAN. 13 

How could God increase the conception of the woman 
on account of her transgression if he had not intended that 
she should bring forth children in her righteous condi- 
tion? It appears very evident, in the reading of the 
Holy Scriptures, that God had created man for his own 
glory, and we learn that God walked in the Garden of 
Eden in the cool of the evening, and not finding them he 
began to call " Adam, where art thou?" This shows 
conclusively that God used to associate with those whom 
he had created for his own society, and God had placed 
those incorrupt beings on this earth in order that they 
should populate it and subdue it, and to rule over it; and 
he commanded them to do so. 

It w r as God's design to share with Adam and Eve, and 
with their offspring, his own glory and felicity; and, as 
already stated, he placed the means of immortalizing them 
before them. But they disimproved their privileges. 
They violated God's law and corrupted themselves. They 
were then no longer fit for God's society, neither were 
they any longer fit to put on immortality ; for had they, in 
their sinful condition, attained immortality, then they 
would have populated this earth with immortal sinners 
that would have rebelled against God's authority during 
the ages of eternity. So, then, God had to take measures 
to prevent such an awful consequence. Hence, he turned 
them both out of the Garden of Eden, and placed 
cherubims and a flaming sword east of the garden which 
turned every way to guard the way of the tree of life. 
Now, why did God place those guards and the flaming 
sword there ? This was done to prevent Adam and Eve 
from breaking through and going back to the garden, 



14 THE CREATION, CONDITION, 

and from eating of the tree of life. For God says : 
" Now, lest he put forth his hand and take also of the 
tree of life, and eat and live forever." This proves con- 
clusively that if they had eaten of the tree of life they 
would then not have died, even as the deceiver said that 
they should not. 

And as to the increase of the woman's conception, 
it appears plain that God had, in his original purposes, 
determined to have a certain number of Adam and Eve's 
offspring to populate this earth, and that he had also de- 
termined when that should be accomplished, and when 
the propagation of children should stop ; and on seeing 
that sin had entered — and death by sin — and that a great 
many of their offspring would fall victims to the foreseen 
second and eternal death, he then ordained that the 
woman should bring forth a great many more children 
than she would otherwise have brought forth; that out 
of her offspring enough would choose eternal life to fill 
the number by the time which God had decreed upon. 

Now, after these earthy creatures had forfeited their 
privileges of attaining immortality, God said unto Adam : 
" Out of the ground wast thou taken, for dust thou art, 
and unto dust shalt thou return." Now, with what pro- 
priety can any one say that Adam was any thing more 
than what God said that he was ? How did Adam at- 
tain that immortal nature which most of our theologists 
claim that he had transmitted to his children ? If we, 
naturally, out of God, and out of Christ, possess any thing 
that is immortal, then we are not the offspring of Adam 
and Eve. They were of the earth, and were earthy, and 
they did not attain an immortal nature by not being 



AND DESTINY OF MAN. 



15 



patient in well doing; but contrariwise, they forfeited 
their privilege. We must be begotten of an immortal 
parent that we may inherit an immortal nature, as 
parents can not transmit a nature to their children 
which they themselves do not possess. What did Adam 
and Eve attain, in addition to what they were by crea- 
tion, but sin, misery, death, and corruption ? 

I shall speak on the subject of attaining immortality 
in my next lecture, in which I will show that, without 
Christ no man, woman, or child, could ever have had a 
state of existence beyond the present. So the first man 
was of the earth, and was earthy. 



PART SECOND. 

The second man was the Lord from heaven. Here 
Paul declares that " Christ was both man and Lord." 
Christ also denominated himself the Son of Man and the 
Son of God. We will now notice the cause of Christ's 
being called man. The author of the "Epistle to the 
Hebrews" says, in speaking of Jesus, "Forasmuch then 
as the children are partakers of flesh and blood, he also 
himself likewise took part of the same ; that through 
death he might destroy him that hath the power of death— 
that is, the devil— and deliver them who, through fear of 
death, were all their lifetime subject to bondage. For, 
verily, he took not on him the nature of angels, but he 
took on him the seed of Abraham." Heb. ii : 14-17. 
The Virgin Mary, the mother of Jesus, was a natural 



16 THE CREATION, CONDITION, 

descendant of Abraham, and was, according to the primary 
sense of the word natural, as much a natural woman as any- 
other woman ; and she was as much a mortal woman as any- 
other woman. And Jesus, having been born of a natural 
mortal woman, he took to himself the human mortal na- 
ture of the human family which he inherited from his 
mother. He is, therefore, in the Holy Scriptures, called 
a man, as he was, without doubt, the most perfect man 
that ever set his foot on this earth. But why did Paul 
call him the Lord from heaven, and why did Jesus also 
call himself the Son of God ? Because he had no earthly- 
father, but was begotten of Him who is eternal and im- 
mortal in his nature. It may not be out of the way to 
make a few remarks in regard to the nature of God and 
the word immortal. There is seldom a sermon delivered 
from the sacred stand in which the words immortal soul 
or immortal spirit is not frequently repeated. But the 
word immortal is but once found in the Holy Scriptures, 
and reads as follows : " Now unto the King eternal, im- 
mortal, invisible, the only wise God." 1 Tim. i: 17. 

The Holy Scriptures knows of no such phrases as im- 
mortal soul or immortal spirit. The word immortality 
is found only five times, and in each case having refer- 
ence to the resurrection of the just, with but one exception, 
where Paul says "That the Lord only has immortality." 
1 Tim. vi : 16. And if Paul is correct, then neither man, 
nor angels, nor devils have immortality. I will show, in 
my second lecture, that men are probationers for immor- 
tality, and that it must be received as a gift of God 
through Jesus Christ our Lord. That which is naturally 
immortal must be self-existent and eternal in its nature. 



AND DESTINY OF MAN. 17 

God is the only self-existent, eternal, and immortal 
being. 

The Holy Spirit is God's holy divine nature whereby 
God can be every-where present while he in person re- 
mains upon his throne in heaven. It is claimed by many 
that there are three persons in the God-head ; but in 
what portion of the Holy Scriptures is the Holy Spirit 
represented as a personal being? If the Holy Spirit 
were a person, as is claimed, then in how many hearts 
could the Holy Spirit dwell at the same time ? Certainly 
not in more than one. Such a dogma may do for heathen 
mythologists, but Christians ought to be more consistent. 
The Holy Spirit is a divine nature or influence whereby 
God can dwell in the heart of all his people over the face 
of the whole earth, and whereby God can be every-where 
present while he in person remains upon his throne. 
Heb. i: 3. Jesus Christ having been begotten of such 
an eternal, immortal, spiritual parent, he has, therefore, 
inherited the divine, eternal, immortal, and spiritual na- 
ture from God, his Father ; and he could, therefore, well 
denominate himself the Son of God, and Paul could very 
consistently call him man and the Lord from heaven — as 
Jesus had inherited by one birth the nature of God and 
the nature of man. Was there ever any other child be- 
gotten in the same manner ? Not one. No other child 
ever had been naturally and super naturally begotten by 
an immortal father. Hence Jesus said : " God has so 
much loved the world that he gave his only-begotten Son, 
that whosoever believeth on him should not perish, but 
might have everlasting life." Therefore, Jesus also pos- 
sessed more of the divine and spiritual nature of God 
2 



18 THE CREATION, CONDITION, 

than any one else can possess in this life, on account that 
all others are first begotten by the flesh before they are 
begotten of God. This may also account for the depart- 
ure of the spiritual nature of God from Jesus in his last 
moment — having been felt more sensitively than the de- 
parture of the Spirit of God is felt by the saints in the 
last struggles of death. The spiritual nature of God, 
which dwells so richly in Jesus, whereby he was com- 
forted and strengthened, remained with him till in his 
last moment. It then took its flight and returned to God, 
from whence it came. Then Jesus exclaimed, " My God ! 
my God ! why hast thou forsaken me ?" and he bowed his 
head and gave up the ghost (or breath) and expired. 

The word ghost here is derived from the Greek word 
pneuma, which also is rendered breath. The question 
may be asked, Was there then a mere human and mortal 
sacrifice offered for our redemption ? That which is im- 
mortal is exempt from decay and from death. Hence, if 
the immortal, spiritual nature of God had remained in 
the person of Jesus, he could then never have died for the 
sin of the world. So God withdrew from him his spirit- 
ual nature, which is called the Holy Spirit ; then Jesus 
died and was laid in his sepulcher, and in the morning of 
his resurrection the same spiritual nature of God, which 
forsook Jesus in his last moment, returned to him again, 
and by it he was quickened and endued with power to 
triumph over death and the grave ; as it is written, " He 
was put to death in the flesh, but quickened by the 
Spirit/' 1 Pet. iii: 18; and Rom. viii: 11. 

After Christ's conquest over death and the grave, the 
fleshly nature which he had inherited from his mother 



AND DESTINY OF MAN. 19 

was made incorruptible and immortal, and lie was crowned 
with glory and honor and became the life-giver to all 
those who come to him in his own appointed way. 



PAET THIRD. 

"As was the earthy, so also are they that are earthy;" 
that is, as was Adam so also are his offspring. I have 
shown in my first proposition that the first man, Adam, 
was a mere earthy man, and that by transgression he 
forfeited his privilege of attaining immortality. I have 
also shown in my last proposition that children can not in- 
herit from their parents a nature which their parents do not 
naturally possess ; and, as Adam did not possess an im- 
mortal nature, he could not transmit to his children a na- 
ture which he did not possess. Therefore, as was Adam 
so must also be his offspring; as it is written, "Every 
tree brins-eth forth fruit after its kind." 

For more light upon this subject let us try to learn a 
lesson from the conversation between Jesus and Nicode- 
mus. Jesus said unto him: "Verily, verily, I say unto 
thee, Except a man be born again he can not see the 
kingdom of God " (let alone enter). No man can be born 
again unless he has been born once. Nicodemus, knowing 
that he had been born once, and not understanding that 
Jesus was speaking of a spiritual birth, he began to in- 
quire how a man could be born again when he was old ; 
and, as Jesus had not been speaking to Nicodemus of 
more than one additional birth, then Jesus informed 



20 THE CREATION, CONDITION, 

Nicodemus that " Except a man be born of water and 
of the Spirit he could not enter into the kingdom of 
God." Whereby he taught Nicodemus, expressly, that a 
spiritual birth was fully as essential as a water birth, and 
that a man must be born twice in order to become quali- 
fied for the kingdom. There are diversities of opinions 
as to what is meant by the water birth. Some claim 
that by the water birth is meant a natural birth ; others, 
that by it is meant a gospel birth ; and others, water 
baptism. There are also diversities of opinions as to 
what is meant by the spiritual birth. Some claim that 
by it is meant the resurrection of the saints ; some, the 
impartation of the Holy Spirit, or a Holy Ghost baptism 
as some call it ; and others, that by it is meant a beget- 
ting by the written word, which the same theorizers also 
say is all the spirit that the Christian is to receive as a 
Comforter. One of the first two suppositions is no doubt 
right, but the last is erroneous and contradictory to it- 
self. I will first show the inconsistency of the last sup- 
position on the water birth and on the spiritual birth. 
Jesus did not place the spiritual birth before the the wa- 
ter birth, but after it ; and those who advocate that the 
spiritual birth meant a begetting by the written word 
refuse to baptize before faith; and, as faith must come 
through the hearing of the Word, they, therefore, do not 
practice what they advocate, unless they think that Christ 
did not know what he said when he placed the water 
birth before the spiritual birth. They also claim that by 
bringing the baptized persons forth out of the water 
they are then born of the water. But if bringing those 
forth out of the water is a water birth, then it follows 



AND DESTINY OF MAN. 21 

that they must be brought forth out of the spirit in 
order to be born of the spirit. This absurdity is too 
great for an intelligent community to tolerate after a 
critical investigation. I, sometime since, was in ignorance 
myself in regard to the water birth, but I thank the 
Lord that after a critical examination I comprehended 
the absurdity. The word begotten and the word birth, 
and also the word beget are all derived from the same 
Greek word geneo, only the Greek word is sometimes 
used in a plural sense. 

Therefore, the word born would in each case have been 
fully as well rendered begotten as born, and in some 
cases it would make better sense. There can be no birth 
in the sense the word birth is used in the English lan- 
guage without a previous begetting. Hence the word 
begotten, as used in our language, means the beginning 
of a birth, and where there is a beginning there must be 
a process and a consummation; and, therefore, it is all ex- 
pressed in the one Greek word from which the three 
words just mentioned are derived. 

"We will proceed to investigate the water and the 
spiritual birth according to the Scriptures and accord- 
ing to sound logic. 

Every intelligent mid-wife knows what is meant by a 
water birth, and I am inclined to believe that Jesus had 
reference to a natural birth. Some may be inclined to 
sneer at this idea, but it was said of old that " fools hate 
knowledge," and the greater the humbug the more its 
devotees. Jesus said unto Nicodemus, " Marvel not 
therefore;" and Nicodemus had no reason to marvel, be- 
cause Jesus had just before said unto him, " That which 



22 THE CREATION, CONDITION, 

is born of the flesh is flesh, and that which is born of the 
Spirit is spirit." The fleshly birth here alluded to, I con- 
sider, is the water birth mentioned in verse fifth, and the 
spiritual birth is also the spiritual birth alluded to in the 
same verse. And as there must be a beginning, process, 
and consummation in a natural birth, and as animal life is 
possessed between the beginning and consummation of a 
natural birth, so it is also in the spiritual birth. The in- 
dividuals are begotten of God ; as Paul said : " I have be- 
gotten you through the gospel;" and Peter said: "Ye 
have not been born of corruptible seed, but of incorrupti- 
ble seed by the word of God." And again : " This is the 
word of the Lord which by the gospel is preached unto 
you." 1 Peter i : 23, 25. 

Here Peter taught his brethren that God had begotten 
them through the gospel of Christ. This is precisely 
what Paul taught. Then the two chief apostles agreed 
on this point. And John said : " Every one that loveth is 
born of God." 1 John iv: 7. Here the word born is, in 
Greek, precisely the same as that from which the word 
begotten is derived. Then, to make it harmonize with 
the word begotten in other texts it should read Every one 
that loveth is begotten of God. There never was any one 
begotten of God in any other way but by the word of 
God since Jesus was begotten. And, as God begets by 
the gospel of Christ, sinners must, therefore, hear the 
gospel and believe it, and then the "Word of the king- 
dom is sown in their hearts. Then the process must 
begin which will lead to repentance and to baptism for 
the remission of sin in expectation of receiving the Holy 
Spirit of God. And when the Holy Spirit of God is im- 



AND DESTINY OF MAN. 23 

parted then the spiritual life of God begins in the child 
which has been begotten of God through the Word, even 
as the animal life begins in the child before it is born 
into this world. 

And if the natural child has no life before it is born into 
this world, it never will see this world ; and so, likewise, 
if the spiritual life and nature of God does not begin in 
this world in those who are begotten of God, they can 
never see the kingdom of God, let alone enter in it. 

After the child of God is made a partaker of God's 
spiritual nature, which Paul says " is life" (Rom. viii : 6), 
then the balance of the process, prior to the consumma- 
tion, is to walk in newness of life, and in holiness, and true 
righteousness. And the spiritual birth will be consum- 
mated at the time when all the saints shall be born into 
the kingdom of God by a resurrection from the dead. 
This idea may appear new and strange to some of my 
readers, but it is a good deal more than two thousand 
years old. 

The prophet Isaiah, in predicting the resurrection of the 
saints, calls that resurrection "a birth." Isaiah lxvi: 8. 
Paul also said that " Jesus was the first born from the 
dead," (that is, not to die again). Col. i: 18. Our Lord 
also said unto John, while on the Isle of Patmos, that 
" He was the first begotten from the dead" (synonymous 
to birth). Rev. i: 5. I should think this was suffi- 
ciently plain to show that the resurrection is called a 
birth. 

Now let us briefly examine the absolute necessity of 
being begotten of God by his word, and being made par- 
takers of God's Spiritual nature. Paul says : " If the 



24 THE CREATION, CONDITION, 

Spirit of Him that raised up Jesus from the dead dwell 
in you, He that raised up Christ from the dead shall 
also quicken your mortal bodies by His Spirit which 
dwelleth in you." Kom. viii : 11. How was Christ's 
body quickened ? " By the Holy Spirit." 1 Peter iii : 18. 
How are our bodies to be quickened ? By the same Holy 
Spirit which quickened Christ's body. 

Now, as the resurrection of the saints is represented 
by the prophet, by the apostle, and by Jesus Christ him- 
self, as a birth, and a birth that is to be consummated by 
the Holy Spirit of God, then to be born of the Spirit 
must, most assuredly, mean a birth or resurrection from 
the dead into the kingdom of God. 

But it is claimed by many that to be born of water 
meant a gospel birth, because Jesus Christ and his apos- 
tles have represented the gospel of Christ as water. It 
is also claimed that water baptism was meant by the wa- 
ter birth ; but all intelligent Bible readers will admit that 
God begets his children by his word, which is preached 
unto us by the gospel; and where there is a begetting a 
birth must follow. 

And if water baptism is the consummation of that 
which is begotten of God by his word, then at what time 
does the spiritual begetting take place. It is certainly 
very plain that the spiritual birth will not be consum- 
mated prior to being born from the dead by the Spirit of 
God. But it follows, according to modern theology, that 
all the children of God are twice begotten of the same 
parent; and such an idea is too fantastical to be tolerated 
by an intelligent community after a critical investigation 
of the subject. But some may ask, Is not Christian bap- 



AND DESTINY OF MAN. 25 

tism represented as emblematic of Christ's burial and 
resurrection ? Certainly it is. But we must admit that 
it is part of the process between the begetting by the 
word and the consummation by the Spirit ; and we must 
also confess that if water baptism is the water birth, 
there is no analogy between the natural birth and the 
spiritual birth, as a child is naturally only once begotten 
and once born ; whereas, according to modern theology, 
the child of God is twice begotten and twice born, or else 
twice born by one begetting. But some will say that the 
water birth and the spiritual birth are both consummated 
at the same time ; but if such a doctrine be true, then the 
saints will be finally born into the kingdom of God with- 
out being begotten. And how can we avoid such an 
absurd conclusion without rejecting the doctrine that 
advocates that the water and spiritual birth are both 
consummated in baptism ? But it may be asked, Is not 
baptism a moral resurrection or bringing forth out of a 
state of sin, and out of Satan's family, into a state of 
justification and into God's family ? It certainly is. 
But this is only part of the process between the time that 
the child is begotten and the final consummation of the 
birth. 

But, as Jesus says, " Except a man be born again, he 
can not see the kingdom of God." It does not read again 
and again. Again means but one additional birth, and 
this must begin by the implanting of the good seed in 
the heart, which is the word of God ; and there must be 
a process ; and before the consummation of the spiritual 
birth, the spiritual nature and life of God must be pos- 
sessed by those who are thus begotten of God. And if 



26 THE CREATION, CONDITION, 

the Spirit of God is not imparted during the time of the 
process, the birth will be a dead one, as the Holy Spirit 
of God will pass all such over at the time when the saints 
are to be born into the kingdom ; as all those who have 
arrived at the years of accountability and die without the 
proper qualifications for the kingdom will have their part 
in the resurrection of damnation without the promise of 
being immortalized by the Spirit of God and of Christ. 
Neither can it be expected that any one who has not 
been made a partaker of God's spiritual nature in this 
life could either see or enjoy the kingdom of God, even 
if he was admitted into it; as that glory, wherewith 
Christ will glorify all his saints, which is to outstrip the 
sun in brightness, is not likely to be revealed to those who 
possess a nature opposite to the nature of God and of 
Christ, unless the Lord see fit to reveal his glory to such 
in order to destroy them by his brightness. 2 Thess. 
ii: 8; Rev. vi: 16. 

We learn that when the children of Israel were pur- 
sued by Pharaoh and his army the angel of the Lord 
went before them by day in the pillar of a cloud, and at 
night he moved behind them, between the camp of the 
Israelites and the camp of the Egyptians, and the angel 
of the Lord in the cloud proved to the Egyptians 
a thick darkness, so that they could not come to the 
camp of the Israelites ; but to the children of Israel he 
was a light by night. When we consider this subject we 
may then form an idea as to what Jesus meant by the 
outer darkness into which the slothful servant is to be 
cast after he is tied hand and foot. Matt, xxv : 30. 

The restriction to which Jesus alluded by the -tying of 



AND DESTINY OF MAN. 27 

hands and feet of the slothful servant in the reading of 
my lecture on Christ's Kingdom and Dominion will be 
found satisfactorily explained. Some of my expressions 
on this subject are not very modest, but I do not claim to 
have any hypercritical modesty. I do not claim to be 
any more modest than those who wrote under the influ- 
ence of the Holy Spirit. 



PART FOURTH. 

" And as was the heavenly, so also are they that are 
heavenly;" that is, as Jesus possessed the two natures — a 
human mortal nature, and spiritual immortal nature — so 
also are they all who have been begotten by the same im- 
mortal spiritual Father. They all have inherited a 
fleshly and mortal nature from their fleshly parents, and 
an immortal and spiritual nature from their heavenly 
parent ; and as was Christ in his life and conduct, so also 
are they that are Christ's. 

He came not to do his own will, that is, live after the 
flesh, but he came to do the will of his Father in heaven 
who sent him; though he truly possessed a fleshly na- 
ture, as it is written, "He was made in the likeness of 
man ; and being found in the fashion of man, he humbled 
himself, and became obedient unto death, even the death 
of the cross." Phil, ii: 7, 8. 

Christ's spiritual nature predominated over his fleshly 
nature, and so it ought to be with every true Christian. 
Paul says: "If any man be in Christ he is a new 



28 THE CREATION, CONDITION, 

creature. Old things have passed away. Behold, all 
things have become new." And again, " They that are 
Christ's have crucified the flesh with the affections and 
lusts." Gal. v : 24. It may not be out of the way to 
make a few remarks about the old man and about the 
new man. Paul speaks of the old man and of the new 
man, and of the outer man and of the inner man. I sup- 
pose that all Bible readers will agree with me that Paul 
was alluding to the fleshly nature and to the spiritual 
nature. Now, were those two natures both born at 
the same time? No Christian claims that they were, 
or else there would be neither old nor new ; but the old 
nature, which is the fleshly nature, was inherited from 
our fleshly parents, and was, therefore, born first; and 
the new nature, which is the spiritual nature, was in- 
herited from our heavenly Parent, and was, therefore, 
begotten last. The word born, in its most proper sense, 
means to be produced or to be brought forth. Hence, 
the words begotten again means to be reproduced or to be 
brought forth again in newness of life. " Now, as was 
the heavenly, so also are they that are heavenly. Who- 
soever abideth in him sinneth not; whosoever sinneth 
hath not seen him, neither known him. Little children, let 
no man deceive you ; he that doeth righteousness is righte- 
ous, even as he is righteous." 1 John iii: 7, 8. 

Jesus was full of love and mercy, and John says, " God 
is love; and he that dwelleth in love dwelleth in God 
and God in him. Herein is our love made perfect that 
we may have boldness in the day of judgment, because 
as he is, so are we in this world." 1 John iv : 16, 17. 
And again, " Beloved, let us love one another, for love is 



AND DESTINY OF MAN. 29 

of God, and every one that loveth is begotten of God, and 
knoweth God. He that loveth not, knoweth not God, 
for God is love." 1 John iv : 7, 8. And again, " Hereby 
know we that we dwell in him and he in us, because he 
hath given us of his Spirit. 1 John iv: 13. 

The Spirit here alluded to is the Spirit which dwelt 
so richly in Christ the Lord from heaven; and all they 
who have been made partakers of the same Spirit should 
imitate" Christ's life and conduct. Christ was no politi- 
cian, but he positively declared that his kingdom was 
not of this world ; while the devil declared that the king- 
doms of this world, with the glories and powers thereof, 
has been delivered unto him. 

Did Christ come to set up a political kingdom or king- 
doms, or was Christ a politician ? Oh, how unbecoming 
it is for Christians to be engaged in political j anglings ; 
how little do those ministers who are entangled in 
politics adorn their profession ; how little do they deny 
themselves of the world's political janglings; and how 
little they imitate him whom they call their Master ! 
My dear reader, if you claim to be a minister of Christ's 
gospel, and are a politician, I beseech you to consider 
Christ's sayings where he says, " No man can serve two 
masters." But again, when we look at the professors at 
large, where is that Christian principle of self-denial 
manifested ? How many church-members are there seen 
from time to time at horse-races, in ball-rooms, in gam- 
bling and drinking houses, and in other places of wick- 
edness ? Have we any account in the New Testament 
Scriptures that Jesus ever went to such places of pro- 
fanity? or have we any example that Jesus was at any 



30 THE CREATION, CONDITION, 

time seen on a dancing-floor ? Nay, Jesus denied him- 
self of all those things ; and he says, " If any man will be 
my disciple, let him deny himself." And Paul says, "As 
was the heavenly, so also are they that are heavenly ; " 
and again, he says, " Be not conformed to this world." 
But, in the German version it is rendered: "Make 
yourselves not equal with the world, but be ye transformed 
by the renewing of your minds." Jesus says, " The 
tree is known by its fruits. A good tree can not 
bring forth evil fruit, neither can a corrupt tree bring 
forth good fruit. Every tree that bringeth not forth 
good fruit is hewn down and cast into the fire." 

My dear reader, are you a Christian? Do you imi- 
tate Christ, the Lord from heaven, by leading a self- 
denying life, or do you reproach the cause of Christ by 
making yourself equal with the world, and by setting an 
example of unbecoming, vain, fashionable pride ? If so, 
that you must have it with the world, you had better re- 
quest the church with which you are connected to dis- 
miss you, and tell the church that you are not heavenly 
minded, and that you do not wish to be a stumbling-block 
in the way of others. 

But the heaven-begotten are not only like Christ in their 
life and conduct, but also in their death and resurrec- 
tion. As the spiritual nature of God dwelt in the person 
of Jesus and strengthened and comforted him, so it is 
also with the true Christian. The Spirit of God and of 
Christ, which is called the Holy Spirit, comforts the 
Christian in trials and afflictions, and reproaches, and 
persecutions, even unto the end. And as the spiritual 
nature of God forsook Jesus in his last moment and re- 



AND DESTINY OF MAN. 31 

turned to God who gave it, so with the Christian, though 
the departure of the Spirit of God may not be felt as 
sensitively in the struggle of death on account that the 
Christian does not possess it to such a fullness as 
Christ did ; and also on account that the Christian was 
not first begotten of God as Christ was, but the Chris- 
tian's begetting was a spiritual begetting ; nevertheless, 
the Spirit will leave the Christian in the struggles 
of death, and then will the spirit return to God who 
gave it, and the dust to its dust. But can it be said that 
God has given his Holy Spirit to the profane sinner? 
Certainly not. Therefore, if the sinner possesses a super- 
natural spirit, it can not go to God, because God has not 
given it ; but it must go to the devil from whence it ema- 
nated. "But if the Spirit of him that raised up Jesus 
from the dead dwell in you, he that raised up Christ 
from the dead shall also quicken your mortal body by 
his Spirit that dwelleth in you." Bom. viii: 11. 

How was Christ raised? He was quickened by the 
Holy Spirit which forsook him on the cross. How are 
our mortal bodies to be raised ? Paul says, " They shall 
be quickened by the same Spirit which quickened Christ's 
body," provided that we are in possession of it in the 
present life. 

It is, therefore, absolutely necessary to be in pos- 
session of the Spirit of God in this present life in order 
to have a part in the first resurrection. But some may 
ask, How will it be with little children. I shall show, 
in my second lecture, that Christ has saved the entire 
human family from the original or Adamic sin ; and as the 
little child has not sinned after the similitude of Adam, 



32 THE CREATION, CONDITION, 

and as nothing can be required of innocent children, they 
are, therefore, heirs of heaven, exclusively, by virtue 
of Christ's atonement. And, as rewards are not given 
at death, but in the time of the resurrection, the nature 
of God will, therefore, be imparted to innocent children in 
the time of their resurrection. Paul says : " And as we 
have borne the image of the earthy, we shall also bear 
the image of the heavenly." 1 Cor. xv: 49. 

The word image has several significations, but in this 
text it must mean that the Christians who have borne 
the nature and resemblance of the first Adam, and came 
in possession of the nature and resemblance of Christ, the 
second Adam, they shall also be in the nature and re- 
semblance of Christ after their resurrection; as Christ 
now is in his immortalized and glorified condition; as 
Paul says : " Our conversation is in heaven, from w r hence, 
also, we look for the Savior, the Lord Jesus Christ, who 
shall change our vile body, that it may be fashioned 
like unto his glorious body, according to the working 
whereby he is able even to subdue all things unto him- 
self." Phil, iii : 20, 21. 

And John says : " We know that when he shall appear 
we shall be like him; for we shall see him as he is." 
1 John iii : 2. John did not expect to see Jesus again 
prior to his second advent. Jesus said : " I go to pre- 
pare a place for you; and if I go to prepare a place 
for you, I will come again, and will receive you unto 
myself, that where I am, there ye may be also." John 
xiv : 3. 

Jesus did not promise to receive his apostles to him- 
self prior to his second advent; and his second advent is 



AND DESTINY OF MAN. 33 

yet in the future. Paul said : " When Christ, who is our 
life, shall appear, then shall ye also appear with him in 
glory." Col. iii: 4. 

Paul did not tell his Colossian brethren that they 
should enter glory at death, but at the time of Christ's 
second appearing. Paul says again : " Comfort one an- 
other with these words." 1 Thess. iv~: 18. 

With what words did Paul comfort the Thessalonian ? 
Not with the hope that they should enter glory at death, 
but at the resurrection, which is plainly seen in the 
verses which read as follows : " For this we say unto you, 
by the w T ord of the Lord, that we which are alive, 
and remain unto the coming of the Lord, shall not pre- 
vent them which are asleep. For the Lord himself shall 
descend from heaven with a shout, w T ith the voice of the 
archangel, and with the trump of God ; and the dead in 
Christ shall rise first. Then we which are alive and re- 
main shall be caught up together with them in the clouds, 
to meet the Lord in the air ; and so shall we ever be with 
the Lord." 1 Thess. iv : 15, 16, 17. 

It may be plainly seen by every honest Bible reader 
that the hope of the primitive church w T as that the .saints 
would sleep in Jesus until the second advent of Christ 
and the resurrection, and they would then be made in- 
corrupt, and then immortal, and have their bodies fash- 
ioned like unto Christ's glorious body. Oh, what a great 
contrast between the teachings of Christ and his apostles, 
and those half-way spiritualists of the present age. May 
the Lord Jesus come quickly and gather his jewels to 
himself. 



34 THE CREATION, CONDITION, 



OUR LOSS IN ADAM, AND OUR GAIN IN CHRIST, 

I. 

How free from toil, and pain, and care, 
Was the first loving, happy pair ! 

How pure and handsome, and how good, 
As both before their Maker stood. 

II. 

But soon the fate of sin was heard ; 

Their unmixed joys then disappeared. 
And what a load of guilt was felt 

When both were from their home expelled. 

III. 

Without a hope, or ray of light, 

Both doomed to a long, silent night; 

Their children, too, as well as they, 
Fell, lifeless victims to the prey. 

IV. 

But God proposed His Son to give, 

That all through him again should live ; 

And that, through virtue in his name, 
He would free grace to all proclaim. 

V. 

And at the time that God decreed, 
The Son of God in flesh appeared, 

To die for Adam's willful sin, 
That all eternal life might win. 

VI. 
And now, by faith in his dear name, 

All mav eternal life attain : 
But those who will his name deny 

Must for their own transgressions die. — E. H. 



AND DESTINY OF MAN. 35 



LECTURE II. 

PAET FIEST. 

OUR LOSS IN ADAM, AND OUR GAIN IN CHRIST. 

" The Son of Man is come to save that which was 
lost." Jesus, who denominated himself the Son of Man, 
and also the Son of God, declared that he came to save 
that which was lost. 

The text implies that something was lost in the past, 
and that Jesus came to save that which was lost in the 
past. The text also implies that he came to save all that 
was lost without any exception. This may be quite flat- 
tering to the Universalist, but, my dear reader, if you 
are a Universalist, and are honest, I think you will re- 
nounce the Universal doctrine after a careful investiga- 
tion of this lecture. 

Jesus alluded to that which was lost by Adam's 
transgression. Now, if we can learn what Adam lost 
by his transgression, then we may know what Jesus 
came to save. It is written " That man was made 
upright." It is also written that " After God had fin- 
ished his work of creation, he pronounced all good, and 
very good." How good must Adam and Eve, therefore, 



36 THE CREATION, CONDITION, 

have been, when an Infinite God could pronounce them very 
good ? They were pure and righteous. Did they continue 
so? Nay, but alas, they violated God's holy law, and 
brought themselves under the sentence of condemnation. 
And, as it is written, " By the disobedience of one man sin 
entered into the world, and death by sin," and so death 
passed upon all men, for that all men have sinned. Adam's 
posterity was passive in his transgression; nevertheless, 
his sin was entailed upon his entire posterity — upon the 
most upright as well as upon the most profane, and upon 
the infants in the cradle as well as upon the parents — for in 
Adam all have sinned. But the skeptic may ask, " How 
Enoch and Elijah were translated ?" The answer is that 
God, immediately after the the transgression, offered a 
Redeemer in saying the seed of the woman (by which 
was meant Christ) should bruise the serpent's head, and 
Enoch and Elijah were believers in the promised Re- 
deemer, and were translated to point out the future glory 
of the final faithful, as it is written : " We shall not all 
sleep, but we shall be changed in a moment, in the 
twinkling of an eye." But Paul positively declares that 
all have sinned and all have come short of the glory of 
God, and if Jesus had not come to save that which was 
lost, no man, woman, or child, could ever be saved from 
the sentence of that death which came upon all by the 
disobedience of our first parents. 

Did Jesus then come to save Adam's offspring from that 
sin which was entailed upon them and which was unto 
condemnation? He certainly did. He came to save 
Adam's posterity from the Adamic sin. Secondly, he 
came to restore unto Adam's posterity the privilege of at- 



AND DESTINY OF MAN. 37 

taining immortality — a privilege which had been forfeited 
to Adam's entire posterity. 

First, Jesus became a propitiation for our sins, and not 
for our sins only, but for the sins of the whole world. 
Again, it is w r ritten : " Jesus, by the grace of God, tasted 
death for every man." 

The Universalists will ask then, " Will not all be 
saved?" To this I reply that all have been saved from 
the Adamic sin. But did Jesus ever die for any sin that 
any of the present generation have committed ? He did 
not, and if he had, then he would have done what the 
Pope and his subordinates are pretending to do. He 
would have forgiven sins before they were committed, and 
thereby he would have granted indulgences. But he has 
saved us from that sin which w r as, or would have been 
entailed upon us all, and would, therefore, have been 
properly called our inherited sin, but Jesus saved all from 
that sin, and placed us all on an equal footing to work out 
our own salvation by obedience to his gospel. 

Let us hear what John the Baptist says upon this sub- 
ject : " Behold the Lamb of God which taketh away the 
sin of the world." St. John i : 29. 

John did not say the sins of the w r orld, but the sin. 
Therefore, there must have been a special sin that that was 
called the sin of the world. And Paul says : " By the 
disobedience of one man sin entered into the world/' 
And again, by that sin all have sinned. So then 
Adam's sin w r as the sin to which John the Baptist alluded. 
And John positively declares that the Lamb of God came 
to take away that sin, and we should receive his tes- 
timony; Jesus says: "By the mouth of two or three 



v 



38 THE CREATION, CONDITION, 

witnesses shall every word be established." I have now 
produced three witnesses to prove that Jesus came to 
take away the Adamic sin. I might produce more if it was 
necessary. But how many are willing to receive such plain 
Scriptural testimonies ? It is now claimed that the child 
is yet born in sin. It is also well known by many, that 
if an infant belonging to Catholic parents happens to die 
before it has water sprinkled on its head by the priest or 
by some one appointed by him, that the child is lost. 
And in some parts of the world, even in some parts of 
the United States, if an infant belonging to Catholic 
parents dies without receiving the benefit of baptism for 
the remission of the original sin — that is, if it is proper 
to call it baptism — it is denied a burial place in the 
Catholic burial ground. It is considered a pollution. It 
must, therefore, be buried with the strangers. There are 
also many Protestants who are indirectly baptizing, as 
they call it, for the remission of the Adamic sin, though 
most of them deny this charge, but their practice is very 
conclusive, and their church catechisms or articles of faith 
advocate it. Is this not what Peter alluded to where he 
says, " There were also false prophets among the people, 
even as there shall be false teachers among you, who privily 
shall bring in damnable heresies, even denying the Lord 
that bought them ?" 2 Peter ii : 1, 2. 

Is there any better way to deny the Lord who bought us 
than to deny his atonement ? And if Christ did not atone 
for the Adamic sin, what then did he atone for? We 
might then as well say that he made no atonement at all. 
When Jesus entered upon his great mission he assumed 
the entire sin into which Adam had involved his posterity. 



AND DESTINY OF MAN. 39 

He took that sin upon his own shoulders, and, as all had 
been under the curse, and, as it is written, " Cursed is 
every one that hangeth upon the tree," he volunteered 
to become accursed for us. And, as innocent little 
children had not yet sinned after the similitude of Adam, 
he therefore said : " Suffer little children to come unto me, 
and forbid them not, for of such is the kingdom of 
heaven." He laid his hands upon them and blessed 
them, but did he put water upon their heads? The 
Scriptures do not teach it. Little children are heirs of 
heaven, by virtue of Christ's atonement exclusively, 
until they arrive at the years of accountability; then 
they are commanded to believe in Jesus Christ, and to 
repent and be baptized for the remission of their sins, in 
expectation of receiving the Holy Spirit of God, whereby 
their adoption into God's family as joint heirs with Christ 
is ratified. But the objector may say that it is written 
?■ The wages of sin is death ;" and if the little child has 
no sin, how then can it die? Oh, where is the wisdom 
of the wise ? Is it not astonishing that talented men can 
study the Bible and yet not know that we are all the 
offspring of mortal, dying parents ? We are all doomed 
to die, whether saint or sinner, if we can not survive till 
the second advent of Christ, because the original privilege 
of attaining immortality was forfeited by Adams trans- 
gression, and a new condition of attaining immortality 
has been given by Christ, the second Adam, and that 
condition does not promise us immortality prior to 
Christ's second advent. 



40 THE CREATION, CONDITION, 

PART SECOND. 

WERE ADAM AND EVE PROBATIONERS? 

God placed them in the Garden of Eden to dress and 
to keep it. In that garden stood all manner of trees 
bearing fruit good for food and pleasant to the sight, 
and there also stood the tree of knowledge of good and 
of evil, and the tree of life. And God positively said 
unto Adam, "Of all the trees in the garden thou mayest 
freely eat except of one tree/' of which I have said 
enough in my first lecture. It is very plain that Adam 
was licensed by his Maker to partake of the tree of life. 
It is also very conclusive, according to God's own say- 
ings, that if Adam had partaken of the tree of life he 
would have lived forever; but both Adam and Eve 
partook of the forbidden fruit, and were then debarred 
from the privilege of attaining immortality. And Paul 
says: "That in Adam all have sinned;" and again, " All 
have come short of the glory of God." Then it follows 
that God had set a glory before them, and whatever that 
glory was, by the disobedience of Adam he came short 
of that glory. And if by the disobedience of Adam his 
entire offspring came short of that glory, then it is very 
conclusive that by the obedience of the same Adam his 
pntire posterity would have attained that glory which all 
came short of by his disobedience. And what is the 
Christian now seeking after but the glory which we all 
came short of by Adam's disobedience ? And if we are 
so fortunate as to attain that glory we shall have all we 
want ; yea, all that our hearts could wish for. 



AND DESTINY OF MAN. 41 

But what is that glory ? Let Paul speak : " God will 
render to every man according to his deeds — unto those 
who by patient continuance in well-doing seek for glory, 
honor, and immortality." My Christian friend, are you 
seeking for immortality? If you are, then you plainly 
declare that you have not got it. 

But what is to be the reward ? " Eternal life," says 
Paul, and that as a " gift of God, through Jesus Christ 
our Lord." Eom. ii : 6, 7; vi: 23. 

So, then, we are seeking after eternal life, and that is 
the very thing which we all came short of by Adam's 
disobedience. Now could we ever have had a state of ex- 
istence beyond the present? Certainly not if Christ had 
not opened a new way. Paul says the devil had the 
power of death. 

How long would he have exercised that power if Christ 
would not return to destroy the last enemy, that is, the 
devil, who holds the power over death ? The devil would 
never yield up that power voluntarily. Again, Paul says : 
" If after the manner of men I have fought with beasts at 
Ephesus, what advantageth it me, if the dead rise not ? let 
us eat and drink; for to-morrow we die." 1 Cor. xv: 32. 

Did Paul expect that he could receive a recompense for 
his labor in defense of the doctrine of the resurrection with- 
out a resurrection ? Certainly not ; but he plainly taught 
those Corinthians, who had been taught by some seducer 
that the dead would not be raised, that there could be no 
rewards nor punishments beyond the present life with- 
out a resurrection from the dead. And he then as much 
as told them that if there was no resurrection that this 
was the only chance they would ever have to enjoy them- 



42 THE CREATION, CONDITION, 

selves ; and if their belief was true they might as well 
make the best of it, and that they might then as well eat 
and drink and gratify their fleshly desires to its full ex- 
tent. But Paul proved to them that there would be a 
resurrection. And then he says : " Be ye steadfast, im- 
movable, always abounding in the work of the Lord, in- 
asmuch as ye know that our labor in the Lord is not in 
vain." 

If Jesus had not come and restored unto us the priv- 
ilege of attaining immortality, many of us might, indeed, 
wish we had never been born, for there are many to 
whom this world has never been any thing but a world 
of sorrow. 

And I, for my part, might wish that I had never been 
born, for this world never was intended to be enjoyed 
without sight. Without a hope of immortality beyond 
the resurrection, my fate would be sad indeed, and there 
are many others whose fate would be no better. But, 
thanks be to God, and to our Lord Jesus Christ, that God 
has so much loved the world that he has given his only 
begotten Son, that whosoever believeth on him should not 
perish, but might have everlasting life. 

Jesus has positively declared himself to be the life- 
giver. But if the first Adam had attained eternal life, 
then he would have been our life-giver, for then we would 
be all immortal saints. But the question may be asked, 
Could Adam not have sinned even if he had attained im- 
mortality ? To answer this question we will go to Jesus, 
the second Adam, as Paul calls him. And Paul says : 
"He was in all things tempted like as we are; yet 
without sin." Jesus had fleshly propensities as well as 



AND DESTINY OF MAN. 43 

the first Adam, but he did not yield to his temptations as 
the first Adam did. But how long did his temptations 
last ? As long as he sojourned in his mortal state. 

But after he overcame and put on immortality he be- 
came the heir of that eternal life which the first Adam 
came short of. And he also became the life-giver and 
was placed forever beyond all temptations. So the first 
Adam, likewise, might have overcome all his temptations 
and might have attained that eternal life which Christ, 
the second Adam, became the heir of, then Adam would 
have been the life-giver to all his posterity, and then 
Adam and Eve and their posterity would have been 
placed forever beyond all temptations. 

Then God would have shared with them his own 
felicity and glory. But as Adam and we all came short 
of that, we must now look to Jesus as our life-giver. We 
are now all probationers as Adam and Eve were, but 
under a new provision, and Christ has set life and death 
before us, as God had set life and death before Adam and 
Eve. And obedience to Christ's gospel will now entitle 
us to that eternal life which Adam might have attained, 
and disobedience to Christ's gospel will make us subjects 
of a second and eternal death after the resurrection — a 
death eternal in its effect — even as Adam and Eve had 
to die a temporal death on account of their disobedience 
to God's law. And we, with our federal heads, must 
suffer the penalty of that law. But we have, indeed, 
reason to rejoice, because Christ has brought us under a 
new provision which will finally save all the faithful from 
all the consequences of the Adamic sin, even as Christ 
has already saved us from that sin itself. 



44 THE CREATION, CONDITION, 

But listen to the consoling words of Jesus, " I am the 
resurrection and the life;" and again, " I am the way, 
and the truth, and the life;" and again, "My sheep hear 
my voice, and I know them, and they follow me, and I 
give unto them eternal life." 

In Matthew, twenty-fifth chapter, he denominates his 
•disciples sheep, and sinners goats. Now, how do his dis- 
ciples hear his voice but by hearing his gospel, and how 
does he know them by their following him, and how can 
they follow him ? The only way that they can follow 
him is by observing his precepts strictly according to the 
examples given by him. And to whom does he promise 
to give eternal life ? To none except those who are heirs 
of heaven by virtue of his atonement, and to those who 
take his gospel as their rule of faith and practice. But 
why does he propose to give unto them eternal life? 
Because they did not inherit it from the first Adam, and 
because he alone has become the life-giver. How, then, 
can the Universalist expect to attain eternal life through 
Jesus Christ our Lord, since he has never as much as 
acknowledged Jesus Christ by baptism as his resurrec- 
tion and his life-giver ? Listen to what Jesus says to the 
disobedient : " Ye will not come unto me that ye might 
have life, and that ye might have it more abundantly. Ye 
shall, therefore, die in your sins." Death must be the 
ultimate consequence of all the disobedient, and that a 
death from which there is no promise of recovery. 

Again, listen to Paul : " Jesus himself shall descend 
from heaven with his mighty angels in flaming fire, tak- 
ing vengeance on those who know not God, and who obey 
not the gospel of our Lord and Savior Jesus Christ, who 



AND DESTINY OF MAN. 45 

shall be punished with an everlasting destruction from 
the presence of God and the glory of his power." 2 
Thess. i : 7. But return again to the life question. Paul 
said : " Bodily exercise profiteth us little, but godliness 
is profitable in all things, having a promise of the life that 
now is, and of that which is to come." 1 Tim. iv : 8. 
Who have the promise of that life which is to come ? None 
of those who have arrived at years of accountability ex- 
cept those who lead a godly life. Paul says again : " The 
wages of sin is death, but the gift of God is eternal life 
through Jesus Christ our Lord." Rom. vi: 23. 

It is claimed by many that the death alluded to by 
Paul was a death that would never die. But how absurd 
would it be to say that the gift of God was an eternal 
life that would never live? But why is eternal life a gift? 
Because it can not be merited. No one can do enough 
good to be equivalent in value to eternal life. Let us 
suppose a man to be sixty years of age, enjoying good 
health and good society, and him to be worth a hundred 
thousand dollars, or more, and having no hope of having a 
life beyond the present, and the same man by some misstep 
is brought into jeopardy for his life. He is tried before 
a just judge and jury, and sentenced to be executed 
on a said day and hour. How much of his money would 
he give to have his life spared ? He would give all 
he possessed, and even a million of dollars would be 
no object to him, as it could not possibly do him any good 
after death, therefore, it is written, " Man will give all 
that he has for his life." 

Twenty years more would have filled this man's four- 



46 THE CEEATI0N, CONDITION, 

score years, and if a twenty year's life is worth so much, 
how then can an eternal life be valued ? 

Let a mathematician try to learn how many acres of land 
and sea there are in this globe, and let him value every 
acre at one thousand dollars or more. Let him value all 
the gold and silver, and all other precious metals, and all 
the ships upon the sea, and all the improvements upon 
the land, and let him make his calculations as extrava- 
gant as he pleases, and let him compare the full valuation 
with the value of one eternal life, and all will sink to in- 
significance. 

Nothing can be compared in value to the value of one 
eternal life. " Eternal life is the pearl of great price." 
Can, then, such a life be merited ? No ; but when we 
have done all that we are commanded to do, said Jesus, 
" We should say that we were unprofitable servants." 
"We have done but that which was our duty to do. We 
can do enough to win the Lord's favor, but eternal life 
will be given to the faithful, as a precious gift of God, 
through Jesus Christ our Lord. My dear reader, let me 
invite your attention again to the subject of eternal life. 
There is no end to immortality nor eternity. Will you 
try to imagine yourself to be placed upon the golden 
shore of eternal bliss, arrayed in a white robe, with a 
golden crown, a golden girdle, and a palm of victory in 
your hand, every thing glistening around you with bright- 
ness, brighter than the sun of day, and you enjoying the 
society of your friends, who were faithful in the Lord, 
and of all the holy angels, and of Abraham, Isaac, and 
Jacob, and Daniel, the much-beloved of God, and David, 
the great musician, and Isaiah, the sweet singer, and best 



AND DESTINY OF MAN. 47 

of all, Jesus, our dear Redeemer, in all his glory and splen- 
dor, and you, eternally free from sorrow, pain, and death, 
and such a blessed abode to be enjoyed for evermore? 
Should not the very thought induce every saint to re- 
joice, and shout for joy? Who would not admire God's 
great and precious promises? All would, except those 
who are dead to God, dead to his law, dead to heaven, 
dead to their ow r n best interest, and dead to all that is 
holy, just, and good. May the Lord help such. Before 
passing to my fourth lecture I will briefly investigate 
some controverted subjects or texts. 

Critic, — " Did Adam possess an immortal soul ?" 

Theologist—" He did/ 7 - 

Critic. — " Can an immortal soul die ?" 

Theologist — " It can not — God himself can notkil) it." 

Critic. — " Did each of Adam's offspring inherit an im- 
mortal soul from Adam ?" 

Theologist.—' 1 They did." 

Critic. — " Did the immortal souls of Adam's posterity 
come under the sentence of condemnation by Adam's 
transgression ?" 

Theologist.— 11 They all did." 

Critic. — ' ' Did Jesus Christ atone for the Adamic sin ?" 

Theologist.— 11 He did." 

Critic.—" Can flesh and blood atone for the sins of an 
immortal soul?" 

Theologist. — " It can not." 

Critic. — " Did the immortal soul of Jesus die to atone 
for the sins of the immortal souls of Adam's offspring ?" 

Theologist — " Confound it." 



48 THE CREATION, CONDITION, 



LECTURE III. 

PROMISCUOUS SUBJECTS. 

"And it came to pass after these things that the son 
of the woman, the mistress of the house, fell sick ; and 
his sickness was so sore that there was no breath left in 
him." 1 Kings xvii: 17, and Elijah, the prophet of God, 
" Stretched himself upon the child three times, and cried 
unto the Lord, and said, Lord my God, I pray thee 
let this child's soul come into him again ; and the Lord 
heard the voice of Elijah ; and the soul of the child came 
into him again, and he revived." 1 King xvii : 22. This 
text is the strongest support in favor of the natural im- 
mortality of the soul contained in the Holy Scriptures. 
But the word soul here is derived from the Hebrew word 
nephesh, and the word living soul is from nephesh chaiyah, 
and every word soul that is found in the Old Testament 
Scriptures is derived from the word nephesh, with two 
exceptions, and the word life is derived from the same 
word nephesh ; and if the word nephesh had been rendered 
life in verses 21, 22, then the text would be very plain, 
and it would certainly have been fully as proper for our 
translators to have rendered the word nephesh life instead 
of soul in these two verses, as in other portions of the 
Scriptures. 



AND DESTINY OF MAN. 49 

In the New Testament Scriptures the word soul and 
the word life are both derived from the Greek word 
psuche, and the word soul is very frequently made use 
of in the Holy Scriptures when an entire being or person 
is meant. But the words immortal soul is nowhere found 
in the Scriptures. 

David said that " his enemies were seeking after his 
soul." If the soul of man is what it is claimed to be, 
then a fleshly enemy might as well try to catch the end of a 
rainbow, or a streak of lightning, as to try to catch the 
soul of man. But David said that "his enemies were 
seeking after his life." 

I will now give my readers a few extracts from dif- 
ferent distinguished authors on the meaning of the word 
soul. 

Prof. Roy, in his lexicon, renders nephesh as follows : 
"the soul," "life," "vital part," " a man," " a creature" 
"affection," "person," "substance" " This word is found 
in the Hebrew text seven hundred and fifty-two times, 
and is rendered soid four hundred and seventy-five times." 
Can it be possible that an important word is used so 
many times in the Scriptures without a definite and plain 
signification ? We think not. 

Parkhurst, the distinguished Hebrew lexicographer, 
says : "As a noun nephesh has been supposed to signify 
the spiritual part of man, or what we commonly call the 
soul." I must confess for myself that I can find no pas- 
sage where it hath undoubtedly this meaning. 

From Elder Miles Grant, a distinguished Hebrew and 
Greek scholar: "What is the soul?" " The Bible must 
decide the question. The word nephesh is found in Gen, 
4 



50 THE CREATION, CONDITION, 

i : 20, and applied to beasts." " And God said, let the 
waters bring forth abundantly the moving creatures that 
hath life," (margin) "living soul," Heb., nephesh chaiyah, 
soul living, or living soul, as it is arranged in English. The 
second time the word occurs is in the 21st verse : "And 
God created great whales, and every living creature, 
(nephesh chaiyah, living soul) that moveth, which the 
waters brought forth abundantly." We see from these 
Scriptures that all the animals of the sea are living souls. 
The third time the word nephesh occurs is in Gen. i : 24, 
"And God said, let the earth bring forth the living crea- 
ture (nephesh chaiyah, living soul) after his kind, cattle, 
and creeping thing, and beasts of the earth after his 
kind." From this passage we learn that all the animals 
upon the earth are living souls. 

Dr. Clark says, when commenting on this verse, ({ neph- 
esh chaiyah" is a general term to express all creatures 
endued with animal life in any of its infinitely varied 
gradations. Nephesh next occurs in Gen. i : 30 : " And 
to every beast of the earth, and to every fowl of the air, 
and to every thing that creepeth upon the earth, wherein 
there is life, (nephesh chaiyah, margin, living soul,) I 
have given every green herb for meat." We have now 
found nephesh, the word rendered soul, is applied to beasts 
and all living animals in the first four instances where 
it is used in the Bible. This point should not be for- 
gotten. 

We can not dispute but that it is correctly used when 
thus applied ; he who formed the animals knew best what to 
call them, and made no mistake when he named each a 
nephesh chaiyah, or living soul. 



AND DESTINY OF MAN. 51 

For further light upon this subject search the Scrip- 
tures with pure motives. 



SPIRITS IN PRISON. 

" Christ being put to death in the flesh, but quickened 
by the Spirit. By which also he went and preached 
unto the spirits in prison ; which sometimes were dis- 
obedient, when once the long-suffering of God waited in 
the days of Noah, while the ark was preparing, where- 
in few, that is, eight souls were saved by water." 1 Peter 
iii : 18, 19, 20. 

Christ preaching to the spirits in prison is supposed 
to be a strong support to the doctrine of the spirit's im- 
mortality in man, and the purgatory of Catholics. But 
to understand this text, it will be necessary to understand 
the significations of spirit and spirits, and the prison al- 
luded to, and by what spirit the preaching was done, 
and to what spirits the Spirit preached. 

First. — By the word spirit is meant a material, intel- 
ligent, personal being, as God; and Christ, who was made 
a quickening spirit, and angels, both good and bad, and 
Satan. 

By the second signification of the word, spirit is meant 
an influence, emanating from an intelligent being, as the 
Holy Spirit proceedeth from God, and as an unholy in- 
fluence emanating from devils, or from a mesmerizer, or 
even from a serpent, when he charms the bird which 
he intends to devour. 

By the third signification of the word, spirit is meant a 
state of feeling, or the state of our minds ; hence we read 



52 THE CREATION, CONDITION, 

"a meek spirit," "a contrite spirit," "low in spirit," "poor 
in spirit," "a hasty spirit," "an angry spirit." 

By the fourth signification of the word, spirit, is meant 
the wind, the atmosphere we breathe, the breath of life. 
But in no place in the Bible are the words immortal spirit 
found. By what spirit was Christ quickened? By the 
Holy Spirit of God ; by which Spirit he also went and 
preached to the spirits in prison. Christ did not go to 
prison himself, but while in the bosom of his Father, he 
preached to the spirits in prison, by that Holy Spirit by 
which he was quickened, after his incarnation and death. 

Who were they who were sometimes disobedient ? The 
family of Noah in the days of Noah, while the ark was 
preparing. 

The balance of mankind were continually disobedient. 
And when was the preaching done to those spirits in 
prison ? After Noah and his family were in the ark 
they were imprisoned, and floating upon the deep, where 
God himself had shut them in. And what was the na- 
ture of the preaching ? 

The Lord, by the Holy Spirit, preached through Noah 
to the spirits or minds of the children of Noah, using 
the word spirit in its third signification. The Lord, by 
his Spirit, put them in mind of their own disobedience, 
wherein they were disobedient while the ark was prepar- 
ing. This much controverted text is very plain when 
we look at it in the right light. 



AND DESTINY OF MAN. 53 



SPIRITS OF JUST MEN. 

" But ye are come unto Mount Sion, and unto the city 
of the living God, the heavenly Jerusalem, and to an in- 
numerable company of angels, to the general assembly, 
and Church of the first born, which are written in 
heaven, and to God, the judge of all, and to the spirits 
of just men made perfect." Heb. xii: 22, 23. 

In what sense had the Hebrews come to spirits of just 
men made perfect? In the same sense in which they had 
come to an innumerable company of angels. 

Paul says, " I bow my knees unto the Father of our 
Lord Jesus Christ, of whom the whole family in heaven 
and earth is named." Eph. iii : 14, 15. Isaiah says, " Ye 
shall be called by a new name, and Church of God is the 
only constitutional name whereby the mouth of the Lord 
has named the Church, and all the members of God's 
family, both in heaven and earth, belong to the Church 
of God. The saints which were resurrected in the time 
of Christ's resurrection, and the angels of God, are with 
God and Christ in heaven. The balance of God's family 
are on this earth, and in the earth ; and whenever a man's 
initiation into God's family is sealed or ratified, then he 
comes to the " spirits of just men," in the same sense in 
which the Hebrews had come unto an innumerable com- 
pany of angels, by having become a member of the same 
family, to which angels and " spirits of just men" prop- 
erly belong. But when are spirits of just men made 
perfect? Pauls says, " When that which is perfect is 
come, then that which is in part shall be done away." I 



54 THE CREATION, CONDITION, 

ask my Christian friends whether you can claim that the 
perfection alluded to, can be attained previous to the res- 
urrection without denying the resurrection ? 

THE EARTHLY HOUSE OR TABERNACLE. 

" For we know that if our earthly house of this taber- 
nacle were dissolved, we have a building of God, a house 
not made with hands, eternal in the heavens." 2 Cor. 
v: 1. 

It is generally supposed that Paul, in speaking of the 
earthly house, had allusion to our physical bodies ; but 
if he had, then he must have been of the belief that God 
had provided some other body in heaven for the supposed 
immortal spirit to inhabit. 

If such is the case that God has provided two bodies 
for our supposed immortal spirit to inhabit, then there 
would be no need of a resurrection, for we might then as 
well let the devil have this mortal body forever. But 
let us try to understand Paul. By the word tabernacle 
is generally meant a dwelling, or a place of dwelling, 
and the revelator, in looking in the future, said : " I John 
saw the holy city, the new Jerusalem, descending down 
from God out of heaven, prepared as a bride adorned for 
her husband. And I heard a great voice out of heaven 
saying, behold, the tabernacle of God is with men," that 
is, God will make his dwelling with men. Rev. xxi : 
2, 3. This is the house from heaven to which Paul al- 
luded, and the earthly house or tabernacle is our present 
place of dwelling, which shall be dissolved or renovated 
by fire in the day of the Lord. Paul says again : " We 



AND DESTINY OF MAN. 55 

that are in this tabernacle do groan being burdened, 
not that we should be unclothed, but that mortality 
might be swallowed up of life." 

That it, we that are in this tabernacle, or place of 
dwelling, do groan because we are distressed of this sin- 
ful world, not that we would be unclothed, or left with- 
out a place of dwelling, but clothed, or having a place 
of dwelling, where these mortal bodies shall be swallowed 
up of life, by being immortalized, which is to take place 
when the Jerusalem, which is from above, is to descend 
upon this earth after the curse is removed. 

He says, " Therefore we are always confident, know- 
ing that while we are at home in the body," that is, in this 
state of mortality, to which Paul alluded in verse fourth, 
we are absent from the Lord, for we can not expect to 
dwell with the Lord in our present state of mortality. 

"We are confident," I say, "and willing rather to be 
absent from the body, and to to be present with the 
Lord." Verses 6-8. And, like Paul, so ought every 
Christian to be confident, and willing rather to have his 
mortal body immortalized and qualified, to dwell with 
our immortalized Redeemer. 

But perhaps some of our readers may ask, What is 
meant by the rich man and Lazarus ? Luke xvi. By 
Lazarus was meant the Gentiles in their despised, sinful, 
rejected condition. What was meant by Abraham's bosom, 
the angels, and the death of Lazarus ? By Abraham's 
bosom is meant the covenant which God made with 
Abraham in Christ, or the Church of Christ under the 
gospel dispensation, which is large enough to embrace all 
the believers. By the death of Lazarus is meant the 



56 THE CBEATI0N, CONDITION, 

Gentiles dying unto their sins, who were then carried by 
the angels, or the ministers of Christ's Gospel, into the 
fold of the Church, or Abraham's bosom. 

What is meant by the rich man who fared sumptu- 
ously every day ? The Tribe of Judah, and the Tribe 
of Benjamin, the only two remaining united tribes in the 
days of Christ. They feasted sumptuously every day, 
while they looked upon the Gentiles as dogs, and denied 
them sanctuary privileges, and showed them no pity while 
they were in their sinful, perishing condition. 

What is meant by the death of the rich man ? About 
"the time that the door of mercy was opened unto the 
Gentiles, the Gentiles commenced dying unto their sin- 
fulness, and the Jews as a nation began to die a moral 
death. The Jews had been a very exalted people. 
The nations of the world looked up to them as Gods 
chosen people. But when they were destroyed as a na- 
tion, in the year of our Lord 72, by the Boman army, 
they then died a political death, as well as an ecclesi- 
astical death, and, in a national sense, they have been 
dead and buried ever since. 

But where was the rich man when he called to Abra-; 
ham ? The word hell, from which he cried, is derived 
from the Greek word hades, and the word grave in the 
New Testament Scriptures, is derived from the same 
word hades. Therefore, the grave from which he cried 
was a metaphorical grave. And Christ was alluding to 
the horrible distress which the Jews should endure in 
their city, in their condemned and national buried con- 
dition while surrounded by the Boman army. But what 
did the rich man desire of Abraham ? 



AND DESTINY OF MAN. 57 

The first Church of God was composed of the natural 
offspring of Abraham. The Gentiles were afterward 
brought into the bosom of the same body, and it is highly- 
probable that the condemned criminals then desired the 
Church to send the Gentile converts to aid them in their 
afflicted condition, or to intercede with the Roman Gen- 
tiles in their behalf. 

And what is meant by the five brethren? The ten 
tribes of Israel, which were scattered among the Gentiles, 
who, when they went into captivity, took with them Moses 
and the prophets. And the ten tribes are represented by 
the number jive, as the tribe of Judah and the tribe of 
Benjamin were represented by one man. And after 
those two tribes saw that all the evils which Christ 
had predicted against them were coming upon them, 
they then felt anxious to have the Gentile converts 
sent to their brethren, which were scattered among the 
Gentiles, to have them warned lest they should also meet 
with the same horrible fate. 

"What is meant by the gulf between Abraham and the 
rich man ? The Roman army constituted a complete gulf 
of separation between the Church of Christ and the re- 
jected, dead, and buried Jewish Church. 

Let my readers depict in their minds the condition 6f 
more than a million of people within the walls of a city, 
hemmed in on every side by a powerful army ; let them 
imagine seeing the last cup of corn or of barley, and the 
last ounce of meat exhausted with their supply of water, 
with thousands of children crying all over the city for 
bread ; think of the mothers leaning their foreheads upon 
their hands, and their tears dropping down upon their 



58 THE CREATION, CONDITION, 

infants on their laps. See the beauty of the daughters 
of Sion fading : see the once exalted nobles perplexed, 
and dying with hunger ; see friends and old acquaint- 
ances assembled together in different parts of the city, 
casting lots to know who should be slain to check the crav- 
ing appetite of his friends ; see a once exalted nation re- 
jected and condemned of God, rejected and condemned of 
all nations ; engulfed from every side, left without the least 
hope or ray of light, then think of the rich man in the 
fiery flames, and you will see a complete picture, whereby 
Christ has represented the horrible fate of the Jews. 

A proper understanding of this parable, when com- 
pared with history, should alone send arrows of convic- 
tion to the heart of the skeptic. 

But what is meant by the dogs which licked the 
w T ounds of Lazarus ? 

It is well known that the Gentiles have been repre- 
sented as dogs, and especially the mythologists, who taught 
the people to worship the sun, and the stars, and graven 
images. And while the Gentiles were denied of the Jews 
sanctuary privileges, the Gentiles were left to lie without: 
and the Jews allowed all manner of sorcery to be prac- 
ticed upon the Gentiles by those doggish sorcerers. 

And thus the poor man's wounds were licked by the 
doggish sorcerers, comforting the Gentiles in their deluded 
condition. It should be remembered by the reader that 
there is not a word said in the whole parable of the soul 
or spirit of Lazarus, or of the rich man. And when we 
indorse the view on this subject, which I have here set 
forth, then every part of the parable has been fully sym- 
bolized. But when we indorse the general theological 



AND DESTINY OF MAN. 59 

view on this paragraph, it is contradictory in itself, and 
is also contradictory to many plain and positive Scrip- 
tural declarations. We should try to understand the 
Scriptures so as to make them harmonize, even if it should 
destroy all our creeds. 

The thief upon the cross. — Now as to the promise which 
Christ made to the thief upon the cross, that he should be 
with him in paradise on that day, is generally supposed 
to prove that both Christ and the thief went to paradise 
on the very day on which they were crucified. But on 
the third day after Jesus said to Mary, " Mary, touch me 
not, for I have not yet ascended to my Father." Where 
had Jesus been during that time ? In sheol, which is ren- 
dered both hell and the grave. And it was then yet forty 
days before Christ's ascension into heaven. So, then, if 
the thief went to paradise from the cross, he did not find 
Jesus there, as Jesus did not go there himself till the 
forty-third day from the time of his crucifixion. What ! 
Then did Jesus tell the thief an untruth ? He did not. 
Jesus said, " Verily, verily, I say unto thee, to-day thou 
shalt be with me in paradise." 

Place the little comma after the word to-day, instead 
of after thee, then that paragraph is perfectly harmonious, 
for then it teaches us that on that day Jesus promised 
him that he should be with him in paradise, specifying no 
time when, and I think that the thief must have heard 
Jesus speak of his kingdom prior to that time, and that 
he really had clearer ideas about the kingdom than some 
of our modern theologists have. On the very night in 
which Jesus was condemned, Jesus said unto Pilate: 
" Now is my kingdom not from hence," which is to be 



60 THE CREATION, CONDITION, 

understood that his kingdom was not to begin at that 
time. And I will prove before I bring my work to a 
close, that Christ has not come into his kingdom yet. 
But where did the doctrine of the immortality of the 
spirit originate? It was first taught by the ancient 
heathen Egyptian philosophers, that the spirit in man 
was immortal. The heathen did not understand the 
word, which, in our language, is rendered soul, to be syn- 
onymous with the word spirit The Epicureans, and the 
Stoics, who also were heathens, advocated that the spirit 
in man was immortal. When the children of Israel were 
captives in Babylon, among the heathen, there arose two 
sects from among the children of Israel, namely, the sect 
of the Pharisees, and the sect of the Sadducees. 

First, the Pharisees differed from the original Israelit- 
ish congregation in some things. They advocated that 
the spirit in man was immortal, which neither Moses nor 
any of God's holy prophets etfer did ; but they agreed 
with the Israelitish Church on the resurrection of the 
body. The sect of the Sadducees agreed with the Phar- 
isees that the spirit in man was immortal, but they de- 
nied the resurrection of the body, as our modern Swe-« 
denborgians, and Spiritualists, and Universalists do. And 
the Pharisees and Sadducees, were the most bitter enemies 
which Christ had while sojourning on earth, and Christ 
condemned their doctrines, and warned his disciples to 
beware of the doctrine of the Pharisees and of the Sad- 
ducees. And it would be a blessing if the present gen- 
eration would beware of the same long since condemned 
doctrines. It is admitted by some of the most distin- 
guished commentators, that the immortality of the soul, 



AND DESTINY OF MAN. 61 

or the immortality of the spirit, was an assumed doctrine, 
and that it was not directly taught in the Holy Scrip- 
tures. It was never taught by Christ and his apostles, 
nor by any of the primitive evangelists. The first peo- 
ple who ever taught it, who were in the possession of 
God's law and the prophets, were the sects of the Phar- 
isees and Sadducees. It afterward found its way into the 
Eoman Catholic Church, with many of the other heathen 
dogmas. The translators of the Holy Scriptures received 
their education either directly or indirectly under Ronrnn 
Catholic influences, and, in their separation, they brought 
many of the Roman Catholic notions with them. They 
translated the Bible as they had been taught in the Ro- 
man Catholic schools to understand it. And it is now 
admitted by the most distinguished theologists in the 
most popular churches that the Bible contains about eight 
thousand mistranslations ; nevertheless, these mistransla- 
tions can be understood by those who study the Bible 
with care. And it is surprising, when we consider the 
dark school out of which our translators came, that the 
Bible was as well translated as it is. 



ABSUEDITY OF MODERN THEOLOGY. 

In a work published by L. Lee, on the soul, he says, 
on page 33 : " The soul is without figure, form, color, 
impenetrability, extension, divisibility, gravitation, attrac- 
tion, or repulsion." "We can hardly conceive how nothing 
could be better defined. He says : " The mind, in its pres- 
ent state, is dependent upon the bodily organs for primary 
ideas." How that which has no extension can depend 



62 THE CREATION, CONDITION, 

upon matter for ideas remains to be shown. " The soul," 
he says, " is an immaterial spirit ;" and then says, " if the 
soul is a simple spiritual essence, immaterial, uncom- 
pounded, and indivisible, it must be immortal in itself." 
As- well say nothing is immortal, for that which is imma- 
terial, uncompounded, and indivisible, can not possibly be 
a living being, either praising the Lord, or wailing in 
agony. As soon as a sound is made, it is proof positive 
that something material is in motion. He says : " Frost 
will kill the body ; but no one will contend than an im- 
material spirit can be frozen to death." Of course not. 
a It will not be pretended/' he says, " that an immate- 
rial, intangible, indivisible soul, can be cut to pieces with 
saws, knives, or axes." Certainly not. He goes on to 
say, " An immaterial, uncompounded spirit, can not be 
affected by material fire any more than it can by frost. 
It could dwell alike in the sun or in the polar regions." 
In summing up his arguments, he says : " By all the con- 
clusiveness, then, by which we have sustained the imma- 
teriality of the soul does its immortality follow." If noth- 
ing has a conscious existence, then we might conceive how 
it could be immortal. He further says : " The argument 
drawn from the immateriality of the soul, not only proves 
that it is immortal in itself, living forever, if left to the 
operations of the laws of its own nature, but it proves 
that God can not destroy it." If God himself has made 
the soul immaterial, he can not destroy it by bringing 
material agents to act upon it. God can not destroy 
that which is uncompounded, or divide that which is in- 
divisible. We think it needs no labored argument to 
prove that nothing is indestructible. 



AND DESTINY OF MAN. 63 

Mr. Lee introduces an argument from Drew, a very- 
able writer on the subject, when arguing for the imma- 
teriality of the soul, and its nature. He says : "As an 
immaterial substance has no surface, it is a contradiction 
to suppose that matter can be brought in contact with it. 
To suppose such a contact possible, is to suppose a sur- 
face in an immaterial being, which, at the same time, 
is excluded by its natural immateriality. Whatever has 
an exterior must have an interior, and what has both 
must be extended. An immaterial substance has no swr- 
face, and that which has no surface can never be brought 
into contact with that which has. It therefore follows 
that the soul must be inaccessible to all violence from 
matter, and that it can not perish through its instrumen- 
tality." Let the reader strain his imagination to get 
some idea of such a being as described by these writers, 
and, when most successful, he will find he has only been 
trying to conceive nothing to be something. But we are 
told this immortal soul is the real man. We are also 
told in a recent work, entitled " Spirit Life," by Rev. T. 
Spencer, D. D., that " there is no conceivable connec- 
tion between matter and thought." We would like to in- 
quire of this highly esteemed and venerable minister of 
Christ, what causes derangement in cases of brain fever, 
or from any other cause, if there is no connection between 
matter and thought? and why do old men, when their 
physical systems are nearly worn out, manifest such im- 
becility of mind ? Why does a blow on the head stop 
the thinking, and render the individual insensible ? Why 
does intoxicating liquor produce delirium tremens ? Why 
does not an idiot, with his low sloping forehead, show 



64 THE CKEATION, CONDITION, 

the same strength of mind as he who has a well-developed 
brain, if there is no connection between matter and 
thought ? 

Again, Dr. Spencer says : " The soul exists wholly in- 
dependent of the body which it inhabits, although there 
are certain actions it can not perform without using the 
body to which it belongs. It can neither hear, feel, nor 
speak, without using the body. Then it follows that 
when the soul gets out of the body, it is deaf, dumb, and 
blind. Hence it goes to heaven. It can hear no one's 
voice, sing no praises, and see no one there. Who would 
desire to be in such a gloomy state ? We dread to be 
deaf , much more to be deaf and dumb, but to be deaf and 
dumb and blind is so near being dead, that life must be 
but a burden, almost intolerable to be borne by one who 
has once enjoyed the full possession of his faculties. We 
leave the reader to his own reflections, praying that if 
we meet not in this " vale of sighs and tears, we may 
unite in joy and praise, where sorrow and pain, sickness 
and death, are felt and feared no more." 

The above is copied from a book, entitled " Elder Miles 
Grant's Tracts." Published No. 167 Hanover Street, 
Boston, Mass. Price, forty-five cents. 



i 



AND DESTINY OF MAN. 65 



LECTURE IV. 

PAET FIRST. 

THE TWO RESURRECTIONS. 

" Marvel not at this : for the hour is coming, in the 
which all that are in their graves shall hear his voice, 
and shall come forth; they that have done good, .unto 
the resurrection of life; and they that have done evil, 
unto the resurrection of damnation. St. John, v : 28, 
29. 

Jesus was speaking to the Jews of his power to raise 
the dead, and of his authority to execute judgment, be- 
cause he was the Son of Man. Then the Jews marveled 
at the authority and power which he arrogated. Then 
said Jesus unto them, " Marvel not," as much as to say, 
" I will show you greater power than this. The time is 
coming when you shall hear my words, and you shall 
not only hear, but you will be compelled to obey my 
voice, and come forth, either in the resurrection of life, 
or else in the resurrection of damnation" — either to be 
immortalized, or to be sentenced to a second death. I 
have in my first and second lectures shown that the Son 
of Man has come, and has saved all men, without any 
exception, from the Adamic sin, and that he has restored 
5 



66 TIIE CREATION, CONDITION, 

unto all the privilege of attaining immortality — a priv- 
ilege which had been forfeited to all by Adam's trans- 
gression. I now propose in this lecture to show that 
Jesus will in the time of his second coming save all the 
faithful from death, which is the natural consequence of 
the forfeiture of the original privilege of attaining im- 
mortality ; and that Jesus will then render to all accord- 
ing to their own deeds, and not according to Adam's 
deeds. But as there are different opinions as to what is 
meant by the resurrection from the dead; and as some 
claim that there will be no resurrection of our bodies at 
all ; while others claim that there will be but a kind of 
an immaterial essence resurrected, and the body itself is 
left under the dominion of Satan, there is still a third 
class, who are not satisfied with the fables and humbugs 
of Satan, but they have studied the Bible with more 
care, and they have arrived at a decided conclusion that 
the Lord will reproduce every atom of our material bodies, 
even if they have been scattered over the face of the 
earth, and that " the Lord will then fashion our once 
wild and corrupted bodies like unto his own glorious 
body." 

Paul says : " We shall not all sleep, but we shall be 
changed in a moment, in the twinkling of an eye, at the 
sound of the last trump." Paul did not advocate that 
those who shall be found alive at Christ's coming would 
be changed into immaterial phantoms, but that their en- 
tire bodies would be changed from corruptible to incor- 
ruptible, and from mortal to immortal, and that their 
bodies would retain all their materiality and tangibility, 
even as Christ himself has shown by the resurrection 



AND DESTINY OF MAN. 67 

of his own body, and conversing and eating with his dis- 
ciples after his resurrection. Now, if the real material 
body of those who have died will not be reproduced, but 
a mere immaterial essence, then in the kingdom some will 
have real material bodies, immortalized and glorified, 
while others would be mere immaterialphantoms, hav- 
ing no body to be fashioned like unto Christ's glorious 
body. Look at the absurdity of some of our modern 
teachers. But why is one resurrection called the resur- 
rection of life, and another the resurrection of damna- 
tion? 

First, the first resurrection is called the resurrection 
of life, because those who come forth in it are to be ex- 
empt from a second death. Eev. xx : 6. Daniel xii : 2. 
And also because the righteous are continually under the 
sentence of eternal life, whether in health, sickness, or 
death. The Holy Spirit, which in this life is dwelling 
in the heart of the. Christian, and leaves the Christian in 
the struggles of death, will come again to seek out the 
deposits of every saint. It will associate the voice of 
Jesus in the time of the resurrection of life. It will 
quicken and reproduce the scattered fragments of every 
saint's body, and of every child's body, who is an heir of 
heaven, by virtue of Christ's atonement. But it will 
pass over every sinner, and leave all the sinners until 
the resurrection of damnation. The resurrection of life 
is what Paul alluded to, in the following words : " For 
this we say unto you by the word of the Lord, that we 
which are alive and remain unto the coming of the Lord 
shall not prevent them which are asleep. For the Lord 
himself shall descend from heaven with a shout, with the 



68 THE CREATION, CONDITION, 

voice of the archangel, and with the trump of God : and 
the dead in Christ shall rise first : then we which are 
alive and remain shall be caught up together with them 
in the clouds, to meet the Xjord in the air." 1 Thess. iv : 
15 to 17. And as Paul says, " That if we have the 
Spirit of him that raised up Christ from the dead, that 
he will also quicken our mortal bodies by his Spirit." It 
is therefore plain that the Holy Spirit of God will asso- 
ciate the voice of Jesus in the time of the resurrection of 
life. It therefore follows that the spirit of God and of 
Christ must be enjoyed in this present life, in order to 
entitle the adults to a part in the resurrection of life. 



PART SECOND. 

THE RESURRECTION OF DAMNATION. 

The resurrection of the wicked is called the resurrec- 
tion of damnation, because they are under the sentence 
of condemnation in life, in death, and in the resurrection. 
But a few quotations from the inspired writers will show 
conclusively the cause why the resurrection of the wicked 
is called the resurrection of damnation. 

The revelator said : " I saw the dead, small and great, 
stand before God ; and the books were opened : and an- 
other book was opened, which is the book of life : and 
the dead were judged out of those things which were 
written in the books, according to their works. And the 
sea gave up the dead which were in it ; and death and 



AND DESTINY OF MAN. 69 

hell (the Greek hades) delivered up the dead which were 
in them : and they were judged every man according to 
their works. And death and hell were cast into the lake 
of fire. This is the second death. And whosoever was 
not found written in the book of life was cast into the lake 
of fire/' Kev. xx : 12 to 15. '■ But the fearful and unbe- 
lieving, and the abominable, and murderers, and whore- 
mongers, and sorcerers, and idolaters, and all liars, shall 
have their part in the lake which burneth with fire and 
brimstone : which is the second death. " Kev. xxi : 8. In 
these last two quotations it is positively declared that the 
wicked shall die a second death, and we certainly ought 
to believe the Scriptures. The condemnation of the 
wicked is therefore a death that is eternal in its effect. 

Malachi says : " Behold the day cometh, that shall burn 
as an oven ; and all the proud, yea, and all that do wick- 
edly, shall be stubble ; and the day that cometh shall 
burn them up, saith the Lord of hosts, that it shall leave 
them neither root nor branch.' > Malachi iv : 1. And in 
verse third : " Ye shall tread down the wicked : for they 
shall be ashes under the souls of your feet in the day 
that I shall do this, saith the Lord of hosts." " For yet 
a little while, and the wicked shall not be ; yea, thou 
shalt diligently consider his place, and it shall not be." 
Psalms xxxvii : 10. And verse twentieth David says : 
"But the wicked shall perish, and the enemies of the 
Lord shall be as the fat of lambs, they shall consume ; 
into smoke shall they consume away." } Verse 20. 

Any thing that is indestructible, as it is claimed that 
the w T icked are, can never be consumed ; but Paul says, 
" God is a consuming fire." But some may ask what will 



70 THE CKEATI0N, CONDITION, 

be the doom of the heathen who know not God ? Obadiah 
declares "that the heathen shall be as though they had 
not been/' in the sixteenth verse, 

Adam by transgression had forfeited all his right, title, 
and claim to this earth, and therefore his posterity never 
had a title to this earth. God does not owe any thing to 
any man, and all the heathen have, therefore, in this life, 
is clear gain. And to place them back to the earth from 
whence they were taken will be doing them no injustice ; 
but to torment them during the ages of eternity would 
not be doing them justice, because they could not believe 
in Him of whom they have not heard, and to advocate 
that God will torment those ignorant heathen during the 
ceaseless ages of eternity, should be considered by every 
intelligent person blaspheming against God. It is repre- 
senting God as being worse than the devil. This doctrine 
of endless torment is outraging the Holy Scriptures, and 
has filled the world witfy Universalists, Spiritualists, and 
skepticism. For one thing is certain, that an immortal 
nature must be inherited from an immortal parent. 

Not very long since, after delivering a discourse on the 
condition and destiny of man, I had a conversation with 
a distinguished minister who had been present, on the 
subject of immortal soulism. He said that "he knew 
that the immortality of the wicked was not taught in the 
Scriptures ;" but, said he, " Is it not likely that God will 
force the wicked after their resurrection into an immortal 
nature ?" To which I replied that whenever God would 
force the wicked into an immortal nature he would have 
to force them into his own nature, and if they would be 



AND DESTINY OF MAN. 71 

forced into God's own nature they would then be qualified 
to dwell with God in heaven. 

But it is claimed by a great many that the heathen 
would be saved by the same provisions which Christ has 
made for innocent little children ; but if such is the case 
then I would be for calling back all our missionaries, lest 
they bring condemnation upon those who are in a safe 
condition. For if the heathen are to be saved by the 
provision which Christ has made for little children, then 
those who have never yet heard the gospel of Jesus Christ 
are in a much safer condition than a large majority of 
those who are blessed with gospel privileges. But do 
those venerable ministers believe what they advocate? 
I should think not. 

But let us turn again to the resurrection of the wicked. 
They will be compelled to hear the voice of Jesus and to 
come forth in their sinful condition, having all their 
former materiality and their former corrupt nature, and 
they will be placed to the left of the judge of the " quick 
and of the dead," while the righteous will have been pre- 
viously resurrected. Then will the books be opened, and 
those who have lived under the Old Testament dispensa- 
tion will be judged by the Old Testament, and those who 
have lived under the New Testament dispensation shall 
be judged by the New Testament. There will be no 
church catechism or church discipline, separate from 
those two books, for traditionized church members to be 
judged by. But the Jews which lived previous to the 
crucifixion and resurrection of Christ will be tried by 
the writings of Moses and of the Prophets. And witl} 
reference to those who have lived since ; said Jesus to his 



72 THE CREATION, CONDITION, 

disciples: "He that rejecteth me, and receiveth not my 
words, hath one that judge th him : the word that I have 
spoken, the same shall judge him in the last day." St. 
John xii : 48. 

We are informed in the twenty-fifth chapter of 
Matthew, that in the day of judgment Jesus will reason 
with those on his left hand. And, oh ! is it not reason- 
able to suppose that Jesus will say to those on his left 
hand, and especially to those who have lived since his 
crucifixion, " I, myself, have died that you should live ; I 
have saved you from that sin which has been entailed 
upon you by Adam's transgression, and I have restored 
unto you the forfeited privilege of attaining immortality, 
and I have sent my apostles and evangelists to make 
known to you the purchased salvation from the Adamic 
sin, and the privilege to attain immortality ; and I have 
also prayed to my Father to send the Holy Spirit into 
the world to reprove the world of sin, and of the neces- 
sity of righteousness and of a judgment to come. And 
you have been faithfully warned. You have been reproved 
time after time, but when I called you, you refused. 
When I stretched out my hand all the day long you re- 
garded not, but you have set at naught all my counsels, 
and would none of my reproofs. You have treated my 
gospel with contempt ; you have trampled it under your 
unholy feet with impunity; you have lifted your puny 
arms up in rebellion against my authority; you have 
declared by both word and deed that you would not have 
the man Jesus to reign over you, and now your summer 
is past and your harvest is ended." And Jesus may also 
say to the Jews : " You have had Moses and the Prophets, 



AND DESTINY OF MAN. 73 

and you have been warned time after time of God's in- 
dignation against sin ; you knew that God once destroyed 
the woild by water on account of sin; you knew that 
Sodom and Gomorrah were destroyed on account of sin ; 
you also knew how God destroyed nation after nation, 
and city after city; you knew how God, with a high 
hand, delivered the children of Israel out of Egypt, and 
afterward destroyed them by thousands on account of 
their sins; you also knew how the children of Israel 
had to be servants in Babylon, and many of you Jews, 
as well as the Gentiles, knew how God destroyed the 
great city of Jerusalem on account of their rejecting 
Christ. Nevertheless, you have treasured up wrath after 
wrath, and revelations of the righteous judgment of 
Almighty God. Now here you are saved from that 
death which came upon all on account of Adam's trans- 
gression. You are saved from all the consequences of 
the Adamic sin, but you are more guilty than ever Adam 
was. Adam had no example before his eyes of God's in- 
dignation against sin, as you have all had. You have all 
been saved, without any, exception, from all the conse- 
quences of Adam's sin, but as you would not come to me 
and receive eternal life on very easy terms, you shall die 
the second death for your own sins. You shall go into 
eternal punishment." (That is, a punishment eternal in 
its effect, from which there is no recovery.) Then shall 
be fulfilled the saying of Paul : " Every knee shall bow 
and every tongue shall confess unto God." Then will 
the stiffest neck of the skeptic bow and the stiffest knee 
bend. Then Jesus will say unto them : " You would not 
serve me that I might give unto you eternal life and an 



74 THE CREATION, CONDITION, 

eternal inheritance with me ; but as you were determined 
to be the dupes of Satan you shall therefore have your 
part with him, and so depart from me, ye accursed, into 
everlasting fire prepared for the devil and his angels." 
It was not prepared, nor will not be, for man ; but be- 
cause they are determined to go there, they shall, there- 
fore, eat the fruits of their own doings. Then will every 
tongue confess, saying: " Oh, Lord, thy judgments are 
true and righteous, and our doom is just! Amen! 
Amen !" 

Who can see any injustice in all God's dealings with 
man, or who can depict in his own mind the dreadful 
howling and lamentation of a condemned world in full 
view of the burning gulf which shall speedily swallow 
them up with an eternal vengeance ? 

My readers may perhaps be ready to ask how long 
shall the wicked be tormented before they can die the 
second death? 

To this I answer that God will render unto every one 
of them strictly according to his deeds — no more nor no 
less. And it is written that " The wages of sin is death " 
(and not life). I hope that my dear readers will read 
this lecture with due care, and, instead of being carried 
off by public opinion, adhere closely to that good book, 
whereby we shall all be judged at the last day. 

The words forever and forever, and ever, are frequently 
used in the Scriptures with reference to things that have 
long since ended. But it is admitted by all commen- 
tators that the word eternal means without end. It may 
be also interesting to know that in the Scriptures the 
righteous are represented by indestructible metaphors, 



AND DESTINY OF MAN. 75 

such as gold, silver, and precious stones. And in all 
cases the wicked are represented by destructible meta- 
phors, such as chaff, wood, hay, and stubble. It is also 
well known that when a building is on fire that the fire 
is pronounced an unquenchable fire if it can not be put 
out. But when the fuel is consumed the fire will die out 
of itself. 

Some may ask why are the heathen, which were with- 
out law, to be resurrected ? To this I answer that I have 
searched the Scriptures with great diligence to know 
whether the heathen should be resurrected or not, and I 
must confess that I have never yet found any Scriptures 
that teach plainly that the heathen should be resur- 
rected, or that they should not be resurrected, neither 
can I see any reason why they should be resurrected, as 
they have had no divine law to pronounce them just or 
unjust. But some may say that "They were a law unto 
themselves." But it is also written that " They which 
do by nature the things that are written in the law shall 
live by the law." But who by nature has done the 
things that are written in the law? Such as Melchise- 
dec and Job ? But such are rare cases. But it may be 
claimed that Paul admitted that " There should be a res- 
urrection of the just and of the unjust." But as already 
said, the heathen had no law to pronounce them either just 
or unjust. But the objector may say that Paul said : " For 
as in Adam all die, so in Christ shall all be made alive." 
But in this case Paul was speaking expressly of the resur- 
rection of the Saints, and hence he said : " Christ the 
first fruits ; afterward they that are Christ's at his com- 
ing." 1 Cor. xv ; 23. 



76 THE CREATION, CONDITION, 

This does not prove that Paul had any allusion to the 
willful transgressors nor to the heathen, as neither of 
them are in Christ. 

Paul says : " If any man be in Christ he is a new crea- 
ture;' 2 Cor. v: 17. 

But how do men get in Christ ? Paul said to the Ro- 
mans : " Know ye not that so many of us as were baptized 
into Jesus Christ were baptized into his death. " Rom. 
vi : 3. And again : " As many of you as have been bap- 
tized into Christ have put on Christ." Gal. iii : 27. 

The apostles have given us no other plan to get in 
Christ but by baptism. And there is not one example 
on record, in the New Testament Scriptures, of any one 
person or persons having become believers under the 
preaching of the Apostles, who were not baptized imme- 
diately on faith, and even where persons became believers 
at the midnight hour their baptism was not delayed until 
daylight. Let us now again return to the two resurrec- 
tions. Jesus said that "All should hear his voice and 
should come forth;" then he pointed out distinctly who 
he meant. First, they which had done good unto the 
resurrection of life. The heathen certainly had no divine 
law to pronounce them good and entitled to the resurrec- 
tion of life. Second, they which have done evil unto 
the resurrection of damnation. But the heathen had 
no divine law to violate to bring them under the sentence 
of condemnation; therefore, the heathen are not included 
in the text, and, as I have said already, that I could see 
no reason why they should, and especially as the Holy 
Scriptures does not teach that they should. And again, 
the Prophet Daniel in speaking of the resurrection, says : 



AND DESTINY OF MAN. 77 

" Many of them which sleep in the dust shall awake, 
some to everlasting life, and some to shame and everlasting 
contempt." Daniel xii : 2. If all should be resurrected 
then here would have been a good place for God to have 
revealed it. For then the word all would have answered 
better than the word many. 

It is perfectly right and reasonable that those who have 
sinned against light and knowledge should be resurrected 
and brought into judgment, that they might be punished 
for all their evil deeds, and especially because justice can 
not be had in earthly courts ; apd the careless sinners, 
thieves, and swindlers, and receivers of bribes need not 
flatter themselves with the hope that they will go unpun- 
ished, for they will certainly be punished for all their 
ungodly deeds which they have committed, in an open 
violation against God's law. 

But Jesus has represented the two resurrections as 
though both were to take place in one hour ; so likewise 
has he represented the destruction of Jerusalem, and 
the second advent, and the reward of the saints, as 
though all were to have taken place about the same 
time. Matthew xxiv. And if Jesus had not seen fit to 
reveal unto John, while on the Isle of Patmos, after the 
death of all the other apostles, what should come to pass 
after his departure from the world, it would be very 
difficult for us to understand all of Christ's sayings. We 
are therefore very much indebted to our blessed Lord for 
his last revelation. And as to the resurrection of the 
sinner or the heathen, those who look for Christ's second 
coming never should have any contention on this subject ; 



78 THE CREATION, CONDITION, 

neither should it cause any divisions among them. May 
the Lord constrain them all to become one, and to adorn 
their profession, and to have their vessels filled with oil, 
and their lamps burning. 



AND DESTINY OF MAN. 79 



LECTURE V. 

THE FINAL INHERITANCE OF THE SAINTS. 

" The son of man shall send forth his angels, and they 
shall gather out of his kingdom all things that offend, and 
them which do iniquity, and shall cast them into a 
furnace of fire : there shall be wailing and gnashing of 
te6th. Then shall the righteous shine forth as the sun 
in the kingdom of their Father. Who hath ears to hear 
let him hear." Matthew xiii : 41-43. 

There are many things of great interest embodied in 
those three verses. 

The three verses which I have quoted are the conclu- 
sion of Christ's interpretation of the parable of the king- 
dom of heaven and the wheat and the tares. 

Can it be supposed that by the kingdom alluded to here 
was meant the heaven of bliss where God, and Christ, and 
the holy angels, and those saints that were resurrected at 
the time of Christ's resurrection now are? Certainly 
not; for no intelligent person would suppose that the 
heaven of bliss is or will at any time be trodden under 
foot by the offending workers of iniquity. Certainly not. 
Heaven is a place of holiness — no unclean person will be 
admitted there. Where, then, shall we locate the king- 
dom alluded to, which Christ claims as his own? We 
must certainly locate it where the wheat and the tares 



80 THE CREATION, CONDITION, 

are growing together. Let us examine the parable : 
"For the kingdom of heaven is like unto a man which 
sowed good seed in his field" (not in somebody else's 
field, but in hi3 own field), " and while men slept his 
enemy came and sowed tares among the wheat ; and when 
the blade was sprung up, and brought forth fruit, then 
appeared the tares also." Matthew xiii : 24-26. 

Who sowed the good seed ? The son of man, which is 
Christ. What is meant by the field ? The world. Mat- 
thew xiii: 37. What is meant by the good seed? The 
children of the kingdom. And what is meant by the 
tares ? The seed of the wicked one. 

But why are the children of the kingdom called seed in 
this parable, while the words of the kingdom, in one of the 
preceding parables, is called the good seed ? The chil- 
dren of the kingdom are called good seed in this parable, 
because that which produces good fruit is properly called 
good seed, and those who have received the good seed in 
good ground are producing the peaceable fruit of right- 
eousness in obedience to Christ's gospel. Therefore they 
are properly called the good seed. But who is the wicked 
one that sowed the tares ? The devil. And why are the 
tares or the wicked ones called seed ? Because when 
light had come into the world they chose darkness rather 
than light, because their deeds were evil. Therefore 
the devil could and did sow in their hearts the princi- 
ples of false doctrines and disobedience to the require- 
ments of Christ's gospel. 

After Satan failed to destroy the church of God by 
persecution and bloodshed, he took the advantage of 
Christ's sayings, knowing them to be true when he said: 



AND DESTINY OF MAN. 81 

"If a house be divided against itself it falleth." Luke 
xi: 17. 

So, then, Satan introduced into the church one error 
after another, which finally led to a multitude of sects, 
whereby the world has become filled with stumbling 
blocks ; and nothing else has ever done more to the pro- 
motion of infidelity than the many divisions among the 
professed followers of Christ have done. They have 
filled the world with violence. But where are the two 
seeds growing together? In the field where they have 
been sown, which Jesus says ll is the world." 

And the truth of the parable may be daily seen. "We 
find in every neighborhood, and village, and city the 
wheat and tares growing together. There are some fam- 
ilies in which both the husband and wife and their chil- 
dren are going hand in hand in serving our blessed 
Lord. And there are some families in which the wife 
and mother is a devoted Christian, and the husband and 
father a profane, profligate drunkard, continually marring 
the peace and happiness of his wife, and kindling next 
thing to a hell in his own family. There are also some 
families in which the husband and father is a devoted 
Christian, and the wife and mother a miserable, stiff- 
necked scold, continually marring the peace and happi- 
ness of her husband, and keeping up next thing to a con- 
tinual hell in her own family. There are also some fam- 
ilies in which some of the young men and young women 
are devoted Christians, and others perhaps worse than 
the devil would wish them to be; There are also some 
families in every community in which both parents and 



82 THE CREATION, CONDITION, 

their children are going hand in hand in serving the 
devil. 

Ask some young man, " Has your father or mother 
ever set an example of praying before you ?" and he will 
be compelled to answer in the negative. Ask the same 
young man if he ever sets an example of piety and of at- 
tending the house of the Lord. He would again have to 
answer that he had not. But he might very truthfully 
answer that his parents had taught him to take the 
name of God in vain, and they had taught him to drink 
whisky and to get drunk, and that his parents had set 
before him an example of debauchery and of all kinds of 
wickedness. And some might indeed say that their 
parents had taught them to steal. Oh, what a lamenta- 
ble picture of human depravity ! And how true the par- 
able of the wheat and the tares ! And how sad that 
some parents are not willing to make only their own 
beds in hell, but they must bring up their children in 
such a manner that they may curse them in the day of 
judgment for having set such damning and destructive 
examples of wickedness before them. 

But it is true that the Lord is not willing that any 
should perish, but that all should come to repent- 
ance. Therefore he is withholding just, deserved judg- 
ments, and is allowing his sun to shine oik the unjust as 
well as upon the just, and is sending refreshing showers 
for the benefit of the sinner as well as for the saint, and 
is blessing all together, from time to time, with plentiful 
seasons, and is blessing all with gospel privileges and va- 
rious means of grace; but the largest portion of the 
people thus highly favored are scorning the Lord's mer- 



AND DESTINY OF MAN. 83 

cies, and are turning their privileges and God's blessings 
into curses. But such a horrible state of things shall not 
always continue. Wrath, indignation,, and vengeance 
shall finally take the place of love and mercy. The Lord 
will finally say these unfruitful intruders have long 
enough profaned my purchased possessions. He shall 
then come like lightning shining out of the east. He 
shall sound his trumpet, and the dead in Christ shall be 
raised. He shall send forth his angels to gather his elect 
from the four quarters of the earth. And those saints 
who are then found alive, and those which have been 
dead, shall be caught up together in the clouds to meet 
the Lord in the air. Then shall the marriage supper of 
the Lamb be celebrated. Then shall the heavens open, 
and then will the Lord and all his army go forth to 
gather the tares out of the field. Then shall they be cast 
into a furnace of fire, where there shall be wailing and 
gnashing of teeth. Rev. ii : 26, and Rev. xix : 9, 20. 

After the offending workers of iniquity are cast into 
the fiery gulf then will Jesus take possession of the in- 
heritance, which is his both by purchase and by promise. 
Then will he remove the curse which is resting on the 
earth, and renew it. Then shall also the heavenly Jeru- 
salem, with an innumerable company of angels, descend 
upon the renewed earth. From that time forward, un- 
til the general day of judgment and the resurrection of 
the wicked, shall the new heaven and the new earth be 
together. "And Christ and his redeemed shall have do- 
minion from sea to sea, and from the rivers unto the 
ends of the earth." This is the kingdom which Christ 
commanded his disciples to pray for that it should come, 



84 THE CREATION, CONDITION, 

but it is claimed by a great many of those who claim to 
be Christ's ministers that the kingdom which Christ al- 
luded to in that prayer had been set up on the day of 
Pentecost. But is the will of God now done on earth as 
it is in heaven? Certainly not. Heaven is a place of 
unmixed joy and harmony. There is no dissenting voice 
there; and as long as there is a rebel on the earth, so 
long the will of God is not done on earth as it is in 
heaven. Look at the bribery that is done in the United 
States Congress, and in the legislative halls, and among 
others who hold offices of trust! Look at the swindling 
and forgery that is done! Look at the stealing, throat- 
cutting, and drunkenness, and low debauchery, and wick- 
edness ! 

I would advise the professed ministers of Christ's gospel 
to examine the subject of the kingdom with more care; 
and then with shame-facedness say that they had not 
given the subject due attention in the past — that the 
devil is reigning on earth a great deal more so than 
Christ is, and that the time of redemption is yet in the 
future. And again listen to the sayings of Jesus : "As it 
was in the days of Noah, so also shall it be in the coming 
of the Son of man." And again : " Many false prophets 
shall arise,, and iniquity shall abound." And again : 
" Shall the Son of man find faith on earth : when he comes 
again?" I think he would find but little true faith if he 
should come now. 

Listen also to Paul: "Now the spirit speaketh ex- 
pressly that in the latter times some shall depart from 
the faith, giving heed to seducing spirits and to doctrines 



AND DESTINY OF MAN. 85 

of devils." 1 Tim. iv : 1. This prediction has become 
history, instead of a prophecy. 

Again : " Evil-doers shall wax worse and worse, deceiv- 
ing and being deceived, ever learning, and never able to 
come to the truth. " 2 Tim. iii : 13. This also has become 
history. 

And asrain: "The time will come when men will not 

o 

endure sound doctrine ; but after their own lusts heap to 
themselves teachers, having itching ears ; and they shall 
turn away their ears from the truth, and they shall be 
turned unto fables." 2 Tim. iv : 3, 4. 

How is it now with the church-going community gener- 
ally? They do not want scriptural sermons, but they 
want fashionable ministers that can preach to them nice, 
polished, fashionable sermons, of from fifteen to thirty 
minutes long, consisting of fine-spun philosophy and po- 
etry, mixed with sugar-coated fables and humbugs. Yea, 
and they want them to be more modest in all their 
refined expressions than God, or Christ, or any of the 
Lord's inspired writers have ever been. And should 
any of those refined reverend gentlemen tell them that 
fornication and adultery was wrong, it would be consid- 
ered by the church-members that such a minister was too 
vulgar to occupy such a beautiful carpeted and velvet-cov- 
ered pulpit. 

But again listen to the apostle Peter: "There shall 
come in the last days scoffers, walking after their own 
lusts, saying, Where is the promise of his coming." 2 
Peter iii : 3, 4. 

The world is full of such scoffers now, and the Bible is 
full of the promises of Christ's second coming ; but those 



86 THE CREATION, CONDITION, 

scoffers do not want to know where those promises are, 
neither do they wish to understand them. Do any of 
these quotations indicate that the kingdom had come? 
Certainly not. We should look for something better. 
But let us follow up God's promises to his people. Paul 
says : " Now to Abraham and his seed were the promises 
made. He saith not, And to seeds, as of many ; but as 
of one, and to thy seed, which is Christ. And this I say, 
that the covenant which God made " (with Abraham) 
" in Christ" (that is the Abraham's bosom in Luke xvi), 
the law, which was four hundred and thirty years after, 
can not disannul, that the promise of God should be of none 
effect. For if the inheritance be of the law, then it is no 
more of promise ; but God gave it to Abraham by prom- 
ise. Gal. iii : 16-18. 

If we understand the nature of the inheritance which 
God promised to Christ — the seed of Abraham — then we 
may more fully understand what Jesus meant by his 
kingdom. We will now trace up the promises to which 
Paul alluded. In Gen. xiii : 14, and Gen. xvii : 8, we 
have the account where God said unto Abraham, after 
Abraham had reached the land of Canaan : " Now lift up 
thine eyes and look toward the east, and toward the 
west, and toward the north, and toward the south, for 
all the land which thou seest, to thee will I give it, and 
to thy seed forever " (not to thy seeds , as many, but to 
thy seedy which is one). And Paul declares that " Christ 
is the seed to whom the promises were made." God 
also said unto Isaac : " Sojourn in this land, and I will be 
with thee and I will bless thee ; for unto thee and unto 



AND DESTINY OF MAN. 87 

thy seed I will give all these countries, and I will per- 
form the oath which I sware unto Abraham thy father." 
Gen. xxvi: 3. Then God had promised to Abraham that 
to him and to his seed he would give all those countries ; 
but Paul, who had studied God's promises with more 
care than any of the other New Testament writers, de- 
clares that Abraham and his seed (that is Christ) should 
be heirs of the world. Romans iv. 

Paul understood well what he was saying. God also 
said unto Jacob: "The land whereon thou liest, to thee 
and to thy seed will I give it." Gen xxviii : 13. 

Those are the promises to which Paul alluded when he 
says : " Now to Abraham and to his seed were the prom- 
ises made." It is claimed by many that God had ful- 
filled those promises at the time that the land of Canaan 
was divided among the children of Israel by lot. 

But let us hear what the Scripture says : " When Abra- 
ham was called to go to a place which he should after 
(that is, at a later date) receive, by faith, he obeyed. By 
faith he sojourned in the land of promise as in a strange 
country, dwelling in tabernacles with Isaac and Jacob, 
the heirs with him of the same promise." Heb. xi : 8, 9. 
Did Abraham consider that the land of Canaan was his 
when he was sojourning in it as a stranger, and when he 
purchased a field in that land with his own money to 
bury his dead ? Certainly not. A promised inheritance 
is an inheritance to be enjoyed at some future time. 

Again : Paul, in speaking of Abraham, and of Sarah, 
and of their children, said : "These all have died in faith, 
not having received the promises, but having seen them 
afar off." Heb. xi : 13. 



88 THE CREATION, CONDITION, 

Thank God that the promised inheritance is much 
nearer now than it was in the days of Abraham. 

Let us hear Stephen, the martyr. When he was 
brought before the rulers, a short time before he was 
stoned to death, he said unto the rulers : a God has prom- 
ised that he would give that land to Abraham and to his 
seed, whereas yet he had no child. And he gave him no 
inheritance in it — no, not so much as to set his foot 
upon. Yet he promised that he would give it to him." 
Acts vii: 5. Abraham lived and died in the land of 
Canaan, yet God gave him no inheritance in it. The 
word inheritance is frequently used in the Scriptures in 
a limited sense, but Stephen used the word inheritance in 
its specific signification, in which is meant a home that 
is eternal in its nature — just such a home as God had 
promised to give to Abraham and to his seed. 

Jesus made use of the word inheritance in the same 
sense that Stephen did when he said: " Blessed are the 
meek, for they shall inherit the earth." Matt, v: 5. 
Again the promise is alluded to where it is written : 
" Thou hast made us priests and kings unto God, and we 
shall reign on the earth." Rev. v : 10. But let us again 
listen to Paul, while speaking of the same promises which 
God made unto Abraham, Isaac, and Jacob, who are in 
the Scriptures denominated the (or our) fathers. "Now," 
says he, "I stand and am judged for the hope of the 
promise which God made unto our fathers; unto which 
promise our twelve tribes, instantly serving God day 
and night, hope to come." Acts xxvi : 6, 7. 

Did Paul consider that the twelve tribes had attained 
the promised inheritance ? Certainly not. But he shows 



AND DESTINY OF MAN. 89 

in Hebrew xi that they had died in faith, without receiv- 
ing the promises, but seeing them afar off. And while ac- 
cused before King Agrippa, and speaking of the hope of 
the promise, verse 28: "For which hope's sake, King 
Agrippa, I am accused of the Jews " — as much as to say, 
" These Jews, my brethren, according to the flesh, are the 
offspring of our fathers, who were serving God day and 
night in expectation of receiving the promised inher- 
itance; and they have all died in faith without receiving 
the promise. Therefore I, Paul, am accused of the Jews, 
because I have hope toward God — that God is as good as 
his word ; that he will fulfill all his promises." 

But here is another very interesting feature in this 
text. Paul was an apostle of Jesus Christ to the 
Church of God, after the church was set up for some 
years, and he still looked for the fulfillment of God's 
promises. And when did Paul expect that the inher- 
itance was to be attained? Let me repeat Paul again: 
"For which hope's sake, King Agrippa, I am accused of 
the Jews. Why should it be thought a thing incredible 
with you that God should raise the dead?" — showing be- 
yond all possibility of doubt that the promised inher- 
itance was to be realized beyond the resurrection, and 
not on this side of the resurrection. 

The promises to which I have alluded should be suf- 
ficient to show why Christ claims this earth as his future 
kingdom ; but let us still take another chain of predictions 
into consideration. 

"And the Angel which I saw stand upon the sea and 
upon the earth lifted up his hand to heaven and sware by 
him that liveth forever and ever, who created heaven and 



90 THE CREATION, CONDITION, 

the things that therein are, and the earth and the things 
that therein are, and the sea and the things that therein 
are, that there should be time no longer. But in the 
days of the voice of the seventh angel, when he shall be- 
gin to sound, the mystery of God should be finished as 
he hath declared to his servants the prophets.' ' Rev. 
x: 5-7. 

In Rev. iv: 1, we have the account that the revelator 
had heard a voice from heaven saying unto him : " Come 
up hither, and I will show thee things which must be 
hereafter ;" and immediately the revelator was in the 
spirit, and was then permitted to see future events 
transpire before him in symbolic visions, as though they 
had literally transpired in his days, while they were 
yet far in the future. 

Now it is believed by churches generally that when 
the seventh angel will sound his trumpet, that then will 
be the end of the world; and so it will. But let us 
listen to what follows the sound of the trumpet, and 
what will take the place of the kingdoms of this world. 

"And I heard the seventh angel sound, and there 
were great voices in heaven, saying the kingdoms of this 
world are become the kingdom of our Lord and of his 
Christ." Rev. xi: 15. 

As the revelator heard this declaration in the future, 
so it shall yet literally come to pass before the Scrip- 
tures can be fulfilled. The kingdom of our Lord and of 
his Christ -must yet take the place of the present pro- 
fane kingdoms of this world. And why there is to be time 
no more, will be seen further on. 

But again listen to some of the following verses : "And 



AND DESTINY OF MAN. 91 

the four and twenty elders which sit upon their seats be- 
fore God fell on their faces and worshiped God, saying, 
We give thee thanks, Lord God Almighty, which art, 
and wast, and art to come ; because thou hast taken to thee 
thy great power, and hath reigned. And the nations were 
angry, and thy wrath is come, and the time of the dead, 
that they should be judged, and that thou shouldst give 
reward to thy servants the prophets, and to the saints, 
and to them that fear thy name, both small and great, 
and that thou shouldst destroy them which destroyed the 
earth." lb. 16-18. 

Here we learn that, according to Matthew xiii : 42, 
the offending workers of iniquity shall be destroyed. 
We also learn that the righteous dead shall be judged 
and rewarded after they are judged. To place saints in 
heaven, or sinners in hell. Torment, without being 
judged, according to modern theology, is doing violence 
to the Holy Scriptures, and is derogatory to all civil gov- 
ernments to give rewards or to inflict punishments with- 
out a trial before some tribunal. And as the dead are to 
be judged, then it follows that if the soul of man does 
not die, as is claimed, then the soul is not judged. Hence 
it would neither be rewarded nor punished. But when 
is this judgment to take place? At the coming of the 
kingdom. Therefore, Paul said to Timothy : " I charge 
thee in the name of God and of Jesus Christ, who shall 
judge the quick and the dead at his appearing and his 
kingdom." 2 Tim. iv : 1. 

But it may be said that this earth will be literally 
burned up. But where will my dear readers suppose 
that the ashes will fall to ? 



92 THE CREATION, CONDITION, 

It is written : " And, thou, Lord, in the beginning hast 
laid the foundations of the earth. The heavens are the 
works of thy hands. They shall perish, but thou remain- 
est : and they all shall wax old as doth a garment ; and 
as a vesture slialt thou fold them up, and they shall be 
changed." Heb. i : 10-12. 

The earth shall be changed but not annihilated. Paul 
says : " If any man be in Christ he is a new creature. 
Old things are past away ; behold, all things are become 
new." 

Where did the old sinner go to ? Did he step out of 
existence by annihilation ? No ; but he was changed, 
and the new man was made out of the old man ; and so 
it will be with this earth. God said unto Adam, 
"Cursed is the earth for thy sake ; thorns and thistles 
shall it also bring forth." The thorns and thistles are 
growing almost all over this earth as an evidence that 
that curse is yet resting upon it; and I can not believe 
that there is one leaf upon any one tree that can culmi- 
nate into its original beauty, or that there is one rose or 
one flower that can culminate into its original beauty 
and fragrance ; neither can I believe that there is one 
man or one woman that is near as handsome as Adam 
and Eve were before their transgression. 

Every thing is tainted with imperfection. There is a 
repressive curse that resteth upon the whole creation; 
therefore, said Paul : " The whole creation groaneth and 
travails in pain to be delivered." But let us praise the 
Lord for his promises that that curse is to be removed, 
and this sin-stricken earth renewed. Then will the cur- 
tain of God's glory be spread over the renewed earth. 



AND DESTINY OF MAN. 93 

Then shall the earth, yea, and the wilderness, and the 
solitary places rejoice and blossom as the rose. Yea, 
they shall blossom abundantly. The earth shall be full 
of God's glory. And knowledge shall cover the earth as 
the waters cover the sea, and nothing shall hurt nor de- 
stroy in all the holy mountain of the Lord. 

Then shall also the ransomed of the Lord return 
and come to Zion with songs and joy upon their heads. 
They shall obtain joy and gladness, and sorrows and 
sighings shall flee away. 

But let us' still follow another chain of promises and 
declarations : 

God has sworn to David by an oath : " That of the 
fruits of his loins, according to the flesh, he would raise 
up Christ to sit on his throne." Acts ii : 30. Mary, the 
mother of Jesus, was of the lineage of David. David's 
throne was in Jerusalem and his mansion in Mount Zion. 
No Christian claims that Jesus had at any time occupied 
the throne of David ; and no Christian claims that God 
had committed perjury when he promised to David by an 
oath that Christ should occupy his throne ; therefore, all 
Christians should look for the fulfillment of that promise. 
We find, also, that Pontius Pilate said unto Jesus : " Art 

Thou a king ?" to which Jesus replied : u Thou sayest 
that I am a king. To this end was I born, and for this 
cause came I into the world." St. John xviii : 37. 

Jesus also said : " Swear not by Jerusalem, for it is the 
city of the great king." Matt, v : 35. 

Let us now see whether Jesus is the great king. God 
said by the mouth of David, when speaking of Christ: 
" Thou art my Son, this day have I begotten thee. Ask 



94 THE CREATION, CONDITION, 

of me and I will give thee the heathen for an inheritance 
and the uttermost parts of the earth for thy possession." 
Psalms ii : 7, 8. 

No king on David's throne had at any time such a 
large jurisdiction. 

But listen again : " He shall have dominion from sea 
to sea, and from the rivers unto the ends of the earth. 
And they that dwell in the wilderness shall bow before 
him, and his enemies shall lick the dust." Psalms lxxii ; 
8, 9. 

Christ has shown in a parable that according to the 
sayings of David his enemies should lick the dust. He 
said: "A certain nobleman went into a far country to 
receive for himself a kingdom, and to return, by which 
is meant that he has ascended on high and has sat down 
on the right hand of God until the time that his enemies 
shall be made his footstool ; then he is to return. 

"And he called his ten servants and gave unto them 
ten pounds — each a pound — and he said, Occupy till I 
come." But his citizens hated him, and sent a messenger 
after him, saying : " We will not have this man to reign 
over us." 

But what will this nobleman do when he returns ? He 
will say : " Fetch hither those enemies of mine which 
would not that I should reign over them, and slay them 
before me." Luke xix : 12. 

My Christian friends, we had better listen to Christ's 
gospel than to human creeds. 

And again : " The Lord shall be king over all the 
earth : in that day shall there be one Lord, and his name 
one." Zech. xiv : 9. 



AND DESTINY OF MAN. 95 

Isaiah says : " The sun shall be ashamed and the moon 
confounded when the Lord of hosts shall reign in Mount 
Zion, and in Jerusalem, and before his ancients glori- 
ously." Isaiah xxiv : 23. 

Here the prophet brings in the place of David's man- 
sion and also the place of his throne, which God prom- 
ised by an oath to give to Christ. 

And again : " Thine eyes shall see the king in his 
beauty ; ye shall behold the land that is very far off ; ye 
shall not see a fierce people of deeper speech than ye can 
perceive, nor of a stammering tongue that ye can not un- 
derstand." Here is a promise of the restitution of the 
language which God taught Adam and Eve to speak in 
the garden of Eden. But where is our king to be seen 
in his beauty ? t 

Isaiah says : " Thine eyes shall see Jerusalem, a quiet 
habitation, a tabernacle that shall not be taken down ; 
not one of the stakes thereof shall ever be removed, 
neither shall any of the cords thereof be broken. But 
there the glorious Lord will be unto us as a place of 
broad rivers and streams." Isaiah xxxiii : 20, 21. 

" For the nation and kino;dom that will not save thee 
shall perish ; yea, those nations shall be utterly wasted. 
The glory of Lebanon shall come unto thee, the fir tree, 
the pine tree, and the box together, to beautify the place 
of my sanctuary ; and I will make the place of my feet 
glorious. The sons also of them that afflicted thee shall 
come bending unto thee ; and all they that despised thee 
shall bow themselves down at the soles of thy feet ; and 
they shall call thee, The city of the Lord, The Zion of the 
Holy One of Israel." Isaiah lx : 12-14. 



96 TEE CREATION, CONDITION, 

Let us praise our great king and sing praises unto 
him. 



PART SECOND. 

" Then shall the righteous shine forth as the sun in the 
kingdom of their Father." In order to have light on this 
part of the subject, let us first refer to Christ's transfigur- 
ation on the mount : 

Jesus said unto his disciples : " There be some of them 
which stand here that shall not taste of death till they 
have seen the kingdom of God come with power. After 
six days Jesus taketh Peter and John, and James, and lead- 
eth them up into an high mountain apart by themselves : 
and he was transfigured before them. And his raiment 
became shining, exceeding white as snow; so as no fuller 
on earth can white them. And there appeared unto 
them Elias with Moses : and they were talking with 
Jesus." Mark ix: 1-4. Here three of the apostles saw 
the power of God's kingdom in its glory and splendor. 
They saw Jesus in his glory, and they also saw Moses 
and Elias bright as the sun. They admired the glory 
which they saw, but much as they admired it they be- 
came afraid and fell to the earth. They could not 
endure so much glory while in their state of mortality. 
Saul, also, while on his way to Damascus, saw the glory 
of the Lord shine round about him, and he fell to the 
earth, and he afterwards testified that the glory of the 
Lord which he saw was above the brightness of the sun. 
And Paul, who saw that glory, said that our wild bodies 



AND DESTINY OF MAN. 97 

should be fashioned like unto Christ's glorious body. 
And John, who saw Christ's glory on the mountain of 
transfiguration, said that we know that when he shall 
appear, we shall be like him, for we shall see him as he is. 
And as all the final faithful shall have their bodies fash- 
ioned like unto Christ's glorious body, they shall, therefore, 
not only shine forth as the sun in the kingdom of their 
Father, but they will shine much brighter. Therefore, 
will the sun also be ashamed and the moon confounded, 
because the glory of Christ and of all his redeemed will 
outstrip the sun and moon in glory. And, as it is 
written : " Then shall the sun be no more thy light by 
day; neither for brightness shall the moon give light 
unto thee : but the Lord shall be thine everlasting light, 
and thy God thy glory. Thy sun shall no more go down ; 
neither shall thy moon withdraw itself; but the Lord 
shall be thine everlasting light, and the days of thy 
mourning shall be ended. Thy people also shall be all 
righteous : they shall inherit the land forever." Isaiah 
lx: 19-21. 

There, is no doubt but the sun and the moon will con- 
tinue in their orbits throughout all ages, but they will 
be outstripped in glory. And as the glory of God and of 
Christ, and of all the redeemed shall excel the glory of the 
sun and of the moon, there shall, therefore, be no night 
there ; as it is written : " And the city had no need of the 
sun, neither of the moon, to shine in it : for the glory pf God 
did lighten it, and the Lamb is the light thereof. And the 
nations of them which are saved shall walk in the light 
of it: and the kings of the earth do bring their glory 
and honor into it. And the gates of it shall not be shut 
7 



98 THE CREATION, CONDITION, 

at all by day: for there shall be no night there. And 
they shall bring the glory and honor of the nations into 
it. And there shall in no wise enter into it any thing 
that defileth, neither whatsoever worketh abomination, or 
maketh a lie : but they which are written in the Lamb's 
book of life." Eev. xxi : 23-27. 

These great and precious promises ought to inspire 
every man and every woman with an heavenly aspiration 
and a love for virtue and holiness. 

It is written : " They shall serve God day and night in 
his temple." Eev. vii: 15. But the revelator said in 
Revelations, twenty-first chapter and twenty-second verse : 
" That he saw no temple in the city, for the Lord God 
Almighty and the Lamb are the temple of it." In verse 
twenty-five he says : " There shall be no night there." 

Therefore, in chapter seventh, verse fifteenth, the tem- 
ple of God must mean the constant presence of the glory 
of God and of the Lamb. And by their serving him day 
and night must mean perpetually. In verse sixteenth : 
" They shall hunger no more, neither thirst any more ; 
neither shall the sun light on them, nor any heat. For 
the Lamb which is in the midst of the throne shall feed 
them, and shall lead them unto living fountains of 
waters : and God shall wipe away all tears from their 
eyes." 

Then shall the Christian friends and neighbors who 
have been separated for many years by the monster 
death, enjoy each other's society in the light of God's 
glory. For then shall there be glory to God in the 
highest, and on earth peace and good will to men, as the 
angrel declared in the time of Christ's birth. " Then shall 



AND DESTINY OF MAN. 99 

the angels ascend and descend on the Son of man," as 
Jesus said to Nathaniel. 

" The people of God will then build houses and in- 
habit them." And the people of God will then plant 
vineyards and eat the fruit thereof; and they shall long 
enjoy the works of their hands." Isaiah lxv : 17-22. 

Then will the following sayings of Peter have their 
fulfillment : " He shall send Jesus Christ, which before 
was preached unto you : whom the heavens must receive 
(or retain) until the times of restitution of all things, 
which God hath spoken by the mouth of all his holy 
prophets since the world began." Acts iii : 20, 21. 

• My dear readers, let us, therefore, take the advice of 
Peter : " Let us gird up the loins of our minds and be 
sober and hope to the end for the grace (or favor) which 
is to be brought unto us at the revelation of Jesus 
Christ." 



100 THE CREATION, CONDITION, 

THE SAINTS' HOME OF BEST. (0. M.) 

I. 

0, Land of Eest ! When shall I see — 

0, when shall I get there ! 
A home so sweet and dear to me — 

A home so free from care. 

II. 

That holy, holy blest abode — 
That bright and shining shore — 

There all the ransomed Church of God 
Shall shine for evermore. 

III. 

That glorious paradise of God— 

The weary s home of rest ! 
0, how consoling is the thought — 

To be forever blest ! 

IV. 

My Gracious Savior and my Lord, 

Speed on the wings of time, 
To give each saint thy great reward — 

To claim them all as thine. 

V. 
Lord, may thy glory soon appear, 

Bright, shining, from the skies ; 
Then may each skeptic quake and fear, 

And all thy saints arise. 

VI. 

Now warn this wicked world, my Lord, 

Of thy great judgment day; 
Make scoffers tremble at Thy word, 

And teach the proud to pray. 



AND DESTINY OF MAN. 101 



LECTURE VI. 

THE KINGDOM AND DOMINION OF CHKIST AND HIS PEOPLE. 

" And the kingdom and dominion, and the greatness of 
the kingdom under the whole heaven, shall be given to 
the people of the saints of the Most High, whose king- 
dom is an everlasting kingdom, and all dominions shall 
serve and obey him." Daniel vii : 27. It is generally 
claimed by theologists and other Bible readers that the 
kingdom of Christ was set up on the day of Pentecost, 
but if such is the case then where was it during the dark 
ages ? It is well known by all who are acquainted with 
ecclesiastical histories that, from the year of our Lord 
607, till the year of our Lord 1517; at which time the 
reformation by Martin Luther commenced, that the 
church, which is generally called the kingdom, was in an 
obscure, disorganized wilderness, like, a state of desola- 
tion, and that the Bible, which is claimed to be the law of 
Christ's kingdom, was not generally allowed to be read. 
It is also known that during that period of 910 years, 
that those who publicly contended for the faith which 
was once delivered to the saints, were burned at the stake, 
or torn by beasts, or destroyed in some other horrible 
manner. Where, then, was the everlasting kingdom of 
God's dear Son? But it is argued by some that Christ 
had established his church on the day of Pentecost, and 
that he had ordained laws for his church to be governed 
by, and that," therefore, it should be called the kingdom of 
Christ. He truly established his church with a natural- 
ization or an initiatory law, and also directions how that 
church should be governed. But where has Christ called 



102 THE CREATION, CONDITION, 

his church his kingdom, or where has he declared the in- 
dependence of his church ? No where ; but he com- 
manded Peter to pay tribute to Caesar for himself and for 
Jesus ; he also taught the Sadducees to pay tribute to 
Caesar; but it may be said this was before the church 
was set up, or the day of Pentecost. Now let us listen to 
Peter's advice to his brethren after the church was estab- 
lished : 

" Submit yourselves to every ordinance of man" (not 
church ordinances, but ordained civil laws) " for the Lords 
sake, whether to kings supreme or to governors sent by 
them for the punishment of evil doers, and for the praise 
of them that do well." 1 Peter ii : 13, 14. 

This certainly teaches submission to worldly kingdoms. 
Jesus says: "Seek ye first the kingdom of God." But 
how is it to be sought? By peaceful submission to the 
requirements of Christ's gospel we become members of 
Christ's church ; and when our initiation into Christ's 
church is sealed or ratified, by the impartation of the 
Holy Spirit of God, we then have the earnest of the 
Spirit, which is an inward evidence that we have a title 
to the promised inheritance. Eph. i : 13, 14. 

" When this is attained then we are the heirs of God 
and joint heirs with Christ to the kingdom." Bomans 
viii: 17. 

Then we have the kingdom in hope. Paul says: 
" God, who has delivered us from the kingdom of dark- 
ness, and has translated us into the kingdom of his dear 
Son." Col. i : 13. But how had the Colossians come 
into the kingdom of his dear Son ? In precisely the 
same manner in which the Hebrew Christians had come 
unto " Mount Zion and to the heavenly Jerusalem, the 
city of the living God, and to an innumerable company of 
angels." Heb. xii : 22. 

We will now turn to the prophecies of Daniel. God 
saw fit to make known unto his faithful servant Daniel 
what four great kingdoms were to rule this world, from 



AND DESTINY OF MAN. 103 

the setting up of Babylon or the Chaldean kingdom to 
the setting up of the kingdom of the Most High. Al- 
though the Chaldean kingdom had already risen, God re- 
vealed unto him how it had taken its rise. He showed 
him that it must come to a fall, and that the Persian 
kingdom must be built upon its ruins; and that it also 
must fall, and that the Grecian kingdom must take its 

Elace; and that it also must fall, and that the Roman 
ingdom, mighty and dreadful, must take its places and 
that it also must be crushed to pieces, and that the ever- 
lasting kingdom of God, and of Christ, and of the saints 
must take the place of the Roman kingdom. 

We will now turn to the image which Nebuchadnezzar 
saw. Dan. ii : 30-44. Nebuchadnezzar saw a wonderful 
vision in a dream. He had forgotten it. Daniel re- 
minded him of his dream, with the interpretation thereof. 
He said: "Thou, Oh, King! sawest and beheld a great 
image. The great image, whose brightness was excellent, 
stood before thee, and the form thereof was terrible. 
This image's head was of fine gold, his breast and his 
arms of silver, his belly and his thighs of brass, his legs 
of iron, and his feet part of iron and part of clay. Thou 
sawest till that a stone was cut out without hands, which 
smote the image upon his feet, that were of iron and of 
clay, and brake them to pieces. Then was the iron, the 
clay, the brass, the silver, and. the gold broken to pieces 
together, and became like the chaff of the summer thresh- 
ing floors, and the wind carried them away that no place 
was found for them; and the stone that smote the image 
became a great mountain, and filled the whole earth. 7 ' 
Daniel said : " There is a God in heaven that maketh 
known secrets, and maketh known to thee, King Neb- 
uchadnezzar, what shall be in the latter days." And 
Daniel said unto the king : " Thou art this head of gold. 
After thee shall rise another kingdom inferior to thee/' 
which was represented by the silver breast and arms, and 
was the Persian and Median empires united. Daniel 



104 THE CBEATION, CONDITION, 

saw this fulfilled while he was a captive in Babylon. He 
said : "And a third kingdom shall arise/' which was rep- 
resented by the brass, and was the Grecian kingdom, of 
which Alexander the Great was the first king. And he 
tells the king that the " fourth kingdom shall arise," 
which was represented by the iron and clay parts of the 
image, and w T as the Roman empire. The two legs repre- 
sented the eastern and western divisions, and the ten 
toes signified that that empire was to become divided into 
ten separate and distinct kingdoms, which has been liter- 
ally accomplished long since. The feet and toes being 
mixed with clay, showed that the latter part of that king- 
dom would be mixed and in a broken condition, just as it 
has been and now is. The term mountains, in prophetic 
or symbolic language, means kingdoms. The kingdom 
of Judea is the mountain out of which the stone was 
taken. Christ is the stone. Has he fallen upon the last 
part of the aforesaid image? Certainly not, or there 
would be no part of it left. Then the kingdom of God is 
not yet set up, as it must take the place of the fourth 
kingdom. And instead of Christ and his kingdom hav- 
ing crushed the remaining part of the Roman empire, 
Christ's church has been crushed by the very kingdom 
which Christ will, in the end of time, grind to powder. 
Strange, indeed, that learned men have such complicated 
views of the Holy Scriptures. 

Let us now turn to the seventh chapter of Daniel. 
Daniel saw four beasts come up out of the sea. By the 
sea is meant a confused world in a state of commotion, as 
is always the case about the time that a government is to 
be overthrown. The first beast was like unto a lion. 
By this was meant the Babylonian kingdom — the same 
as was represented by the head of gold. The second was 
like unto a bear ; this represented the Persian kingdom. 
The third was like unto a leopard ; this represented the 
Grecian kingdom. The fourth was diverse from all the 
other beasts, and was mighty and dreadful, and had ten 



AND DESTINY OF MAN. 105 

horns. Dan. vii . 2-8. This was the Koman empire in 
its pagan form. The ten horns represented the same as 
the ten toes of Nebuchadnezzar's image did. Daniel con- 
sidered the horns, and there came up a little horn from 
among the ten horns, having eyes like a man and a mouth 
speaking great things. This is Papal Rome, which took 
its rise out of pagan Rome. Daniel's mind was troubled 
because he did not understand tjie vision. Then the 
angel Gabriel said unto him : " The beasts which thou 
sawest are four kings " (or, as it is in the Catholic Bible, 
are four kingdoms), " but the saints of the Most High shall 
take the kingdom and possess the kingdom forever, even for- 
ever and ever." Dan. vii : 16-18. Daniel saw the little 
horn make war with the saints, and prevail against them, 
until the ancient of days came, and judgment was given 
to the saints of the Most High, and the time came that 
the saints possessed the kingdom. " Thus," he said, " the 
fourth beast shall be the fourth kingdom upon earth, 
which shall be diverse from all kingdoms, and shall de- 
vour the whole earth, and tread it down and break it in 
pieces." Dan. vii: 22, 23. The fourth beast has de- 
voured the whole eartK but the saints have not yet come 
in possession of the kingdom. " But, praise God, for the 
star is beginning to dawn; and when the judgment shall 
sit, then shall his (that is, the Papal kingdom) kingdom be 
taken away; then shall the fifth take the place of the 
fourth kingdom ; then shall Christ and his people have 
dominion from sea to sea, and from the rivers unto the 
ends of the earth." 

We will now turn to the book of Revelations. In the 
fourth chapter and first verse we have the record that 
God revealed unto the revelator what should come to 
pass in the future; and so the Lord revealed unto the 
revelator, by chains of symbolic visions, what should 
come to pass; and from the fourth chapter to the end of 
the eighteenth chapter we have a revelation, mostly in 
Bymbolic visions, of what should come to pass until the 



106 THE CREATION, CONDITION, 

time when Christ is to destroy his enemies and the ene- 
mies of his people. In the nineteenth chapter we have a 
plain revelation, mostly in plain language, of the de- 
struction of the great mother of prostitutes, of the second 
advent of Christ, and of the marriage of the Lamb, of the 
opening of heaven, of our Lord's appearing with his 
army, of the battle, of the great day of God Almighty, 
of the destruction of jOhrist's enemies. In the twentieth 
chapter we have a plain revelation of the tying of Satan, 
of the commissioning of Christ's people to reign with 
him, of Satan to be released again, and of the general 
judgment and a final end to all wickedness. In the 
twenty-first chapter and first to eighth verses we have a 
revelation of what is to be beyond the general judgment. 
And as the Lord had not yet given the revelator a 
vision of Christ's glorious kingdom, he again gave him 
another vision, with a beautiful illustration of the domin- 
ion of Christ and of his people, from the time that Satan 
is tied until the general judgment — a duration of one thou- 
sand years. The record of his last vision begins in the 
twenty-first chapter and ninth verse, and ends with the 
end of the book. 

I have not space in this little book to treat on any 
part of the Revelations except that which is the most ed- 
ifying. I now invite my reader's attention to a vision which 
the revelator saw of things beginning in the beginning of 
the fourth century and ending with the end of time. But, 
before doing so, I wish to say that the symbolic heavens 
mentioned by the revelator denote exalted positions. 

The revelator says: "And I saw a great wonder in 
heaven — a woman clothed with the sun, the moon under 
her feet, and a crown of twelve stars upon her head." 
Rev. xii : 1. 

This woman was in great distress ; and by this woman 
is meant the church of God, and by the heaven was 
meant the exalted city of Eome. This woman was per- 
secuted by a great red dragon which had ten horns. By 



AND DESTINY OF MAN. 107 

the dragon is meant a pagan or infidel emperor. But 
this dragon is called the " old serpent, the devil, and 
Satan." He is so called because he was an instrument in 
the hand of Satan to persecute and to destroy the people 
of God. 

This great dragon was red, which denoted the emper- 
or's thirst for blood. By the woman clothed with the 
sun, being in distress, had an allusion to the great per- 
secution and destruction of eight hundred and forty -four 
thousand Christians from the year of our Lord 302, till 
the year of our Lord 312, at which period Constantino 
the great marched with an army against the pagan em- 
peror in defense of the people of God. He cast the 
dragon with his angels, that is, the pagan emperor and 
his pagan officers, out of their heavenly position into the 
earth, which may mean a state of subjection, but they 
were not only brought into a state of subjection, but 
they were slain. Kev. xii : 1-9. Then the church was 
delivered and Constantine was called Michael because he 
stood in defense of the people of God. 

We will now pass the balance of this chapter and fol- 
low the Revelator, and see what he saw in the year of 
our Lord 606. 

The Revelator says: "And I stood upon the sand of 
the sea, and saw a beast rise up out of the sea, having 
seven heads and ten horns, and upon his horns ten crowns, 
and upon his heads the names of blasphemy. And the 
beast which I saw was like unto a leopard, and his feet 
were as the feet of a bear, and his mouth as the mouth 
of a lion : and the dragon gave him his power, and his 
seat and great authority." Kev. xiii : 1, 2. 

The dragon mentioned in the twelfth chapter was the 
beast with the ten horns which Daniel saw. That was 
Rome in its pagan form. And the beast which John saw 
rise out of the sea was the little horn or the papal power, 
which Daniel saw rising out of pagan Rome/ and the 
beast characterized the three kingdoms which preceded 



108 THE CREATION, CONDITION, 

it. But where did this dragon come from that had 
power and a seat and great authority ? 

After the infidel emperor of Borne had been removed 
from his throne by Constantine the Great in 312, that 
put an end to infidel emperors till the year 602. Then 
Phocas, a Caledonian, marched to the City of Kome in 
the year 602, and murdered Maurice, the Koman Em- 
peror, and his family. Phocas then declared himself 
Emperor of Eome, and in the year 606 Phocas ordained 
Boniface III as universal bishop and temporal Prince. 
Boniface III was the first Pope in the City of Eome that 
had jurisdiction over any churches outside of the city 
limits. Boniface III died the same year, and in 607 the 
same murderer ordained Boniface IV as universal bishop 
and temporal Prince. Phocas was the dragon which gave 
his power, his seat, and great authority to the beast. 

The reign of Phocas was the seventh pagan form of 
government of the Eoman Empire, therefore, the beast 
was the eighth and was of the seventh, as may be seen in 
Eevelations, seventeenth chapter. 

Boniface IV, soon after his inauguration, issued a 
proclamation that all the churches throughout the em- 
pire must recognize the Eoman Catholic u confession of 
faith," or else be dealt with as heretics, which meant fire 
and the stake. Then, according to the sayings of Daniel, 
the little horn waged war and wore out the saints of the 
Most High. 

We will now follow the revelator till the year 1517, 
and we learn that the beast received a deadly wound by 
Martin Luther. The wound was afterward healed. We 
follow the revelator a few years further : " And he saw 
a beast coming up out of the earth," which means a sub- 
jugated kingdom. The beast had two horns like unto a 
iamb ; that is, two Christians like kingdoms, which were 
Scotland and Wales, under his power, but the beast him- 
self spake like a dragon ; that is, he thirsted for blood. 

" This two-horned beast made an image unto the first 



AND DESTINY OF MAN. 109 

beast, and caused that as many as would not worship the 
first beast or his image, should be killed." Rev. xiii : 
11-15. 

We know what the first beast was like. That its power 
was monarchial or Episcopal. 

We all know that all under papal jurisdiction were 
compelled to pay for the support of Catholicism. 

In the beginning of the Reformation Henry VIII op- 
posed Martin Luther. Henry VIII had been the mur- 
derer of four wives and was divorced from two. And 
because the Pope of Rome refused to grant the monster 
license to be married again, therefore, in the fury of his 
wrath, he renounced the Pope's jurisdiction over him, 
and by the help of several priests whom he bribed, he 
established the Church of England, of which he became 
the head. He was then married by an archbishop of his 
own appointing, and he fashioned the church after the 
Church of Rome with an Episcopal form of government, 
and like as the civil and ecclesiastical power of Rome 
were vested in the Pope, so likewise he vested the eccle- 
siastical and civil power in the head of the Church of 
England, and all under English jurisdiction have been 
compelled to pay tithes for the support of the Episcopal 
Church like as all under Papal jurisdiction have been 
compelled to do. 

After the death of Henry VIII, his daughter Mary 
became the head of the church and of the nation. His- 
tory informs us that fire, fagot, and the stake were her 
horrible means of making proselytes to the Catholic 
Church. Here the wound of the beast was partially 
healed. History also informs us that King James, the 
head of the church and of the nation, was a blood-thirsty 
persecutor and a Catholic in principle. But thank the 
Lord that England has long since laid down her perse- 
cuting policy. Nevertheless, the image is worshipped to 
this day by a church that was founded by a murderer. 
England is now a model country in piety, charity, and 



110 THE CREATION, CONDITION, 

enterprise, which should be imitated by other nations, 
and I wish that I could explain the image of the beast 
and its founder without mentioning the name of that 
country, but it can not be done, and I can not pass by it, 
as the false prophet mentioned in the sixteenth chapter 
of Revelations and thirteenth verse will play a conspicu- 
ous part in the battle of the great day of God Almighty. 
And as it may be easily seen by comparing Revelations 
xix : 20, with Revelations xvi : 13, that the false prophet 
and the image, and the two-horned beast and the image 
are precisely the same. I know that some of my readers 
will be offended in reading this part of my little book, 
but I hope the Lord will forgive them, and that they will 
learn by the time they read the balance of this book that 
my exposition is true. 

We will now follow the revelator till to between the 
time of the pouring out of the sixth vial and the sev- 
enth vial. And the revelator says : " I saw three un- 
clean spirits like frogs come out of the mouth of the 
dragon, and out of the mouth of the beast, and out of 
the mouth of the false prophet. For they are the spirits 
of devils, working miracles, which go forth to the kings 
of the earth and of the whole world, to gather them to 
the battle of God Almighty." By the dragon may be 
understood all infidel governments. By the beast may 
be understood all Catholic governments. By the false 
prophet may be understood all sectarian governments of 
which England is the fountain head, as the Church of 
England is the first sectarian church that ever was or- 
dained by a civil power in the name of Christian. It 
will be seen, according to the nineteenth chapter of Rev- 
elations, that those are the three great systems that will 
array themselves against Christ at the time of the battle 
of the great day. 

After this the revelator was carried back to the obscure 
disorganized wilderness, like state of desolation, into 
which the true church had fallen, but then he does not 



AND DESTINY OF MAN. Ill 

see the church of God at Home clothed with the sun of 
righteousness as he saw it in the beginning of the fourth 
century; but he saw the Church of Rome " clothed with 
purple and scarlet color, and decked with gold and pre- 
cious stones and pearls. Oh, what a change ! Her 
garments now stained with blood, and upon her forehead 
a name written Mystery, Babylon the great, the mother of 
prostitutes and abominations of the earth, who was once 
so pure and virtuous, has now become the mother of 
prostitutes by her living in adultery with the Papal 
power by which the revelator saw her supported." Rev. 
xvii : 1-5. " After this the revelator saw a mighty 
angel come down from heaven with great power, and the 
earth was lightened with his glory. And he cried out 
mightily with a strong voice, saying, Babylon the great 
is fallen, is fallen, and has become the habitation of devils 
and the hold of every foul spirit, and a cage of every 
unclean and hateful bird." Rev. xviii : 1, 2. 

It is highly probable that by this vision was meant the 
translation of the Bible into languages that most people 
could understand, and as the Bible was placed in the 
hands of the people, the deceptions and abominations 
which had been practiced upon them by the corruption 
of Popery and priestcraft. The people then saw that 
Babylon had really become the habitation of devils, and a 
hold for every foul spirit, and a cage for every unclean 
and hateful bird. Yea, they saw that the world at large 
had committed fornication with the mother of prostitutes 
and her daughter. And in verse fourth the revelator 
says : " And I heard another voice from heaven saying, 
Come out of her, ray people, that ye be not made par- 
takers of her sins, and that ye receive not of her plagues." 
This voice has reference to a still later date, to a time 
when more light was thrown upon the Scriptures, which 
condemns all unscriptural and confused religious institu- 
tions. It would be well if all men would regard the call 
to " come out from the mother of prostitutes and her 



112 THE CREATION, CONDITION, 

daughter. After this the revelator had a plain revela- 
tion, which he records mostly in plain literal language. 
And he saw God's judgment upon the mother of prosti- 
tutes." Eev. xix: 3. 

" Let us be glad and rejoice, and give honor to him : 
for the marriage of the Lamb is come." Eev. xix: 7. 
" Eight blessed are they which are called unto the mar- 
riage supper of the Lamb." Eev. xix: 9; also Matt, 
xxv : 10. 

Then the second advent of Christ and the resurrection 
of the saints is past, and they are then away from the 
earth. 

After this John "saw heaven opened, and behold a 
white horse ; and he that sat upon him was called Faith- 
ful and True, and in righteousness he doth judge and 
make war." This denotes Christ's return with his army 
to gather out of his promised kingdom all the offending 
workers of iniquity. Matt, xiii : 41, 42. 

" And he was clothed with a vesture dipped in blood : 
and his name is called the Word of God." Eev. xix : 13. 

Paul says : " It is written, Behold, I come (in the vol- 
ume of the Book) to do thy will, God." Heb. x: 7. 

And John says, in speaking of Jesus and his first 
advent : " The Word of God was made flesh, and dwelt 
among us." St. John i : 14. And after Christ's second 
advent John still names him the Word of God. 

" And he hath on his vesture and on his thigh a name 
written, King of Kings, and Lord of Lords." 

After this the revelator heard a call to " all the beasts 
of the field, and to all the fowls of the air, that they 
should gather themselves together to the great supper of 
God Almighty, that they might fill themselves upon the 
flesh of kings, and all men both free and bond." This is 
to be the battle of the great day of God Almighty, to 
which the prophet Ezekiel alluded in chapters thirty- 
seven and thirty-nine. 

After this John saw the beast and the kings ©f the 



AND DESTINY OF MAN. 113 

earth gather themselves together to make war with him 
that sitteth upon the white horse, and with his army. 
And the beast was taken, and with him the false prophet 
that wrought miracles before him with which he deceived 
them that had received the make of the beast, and them 
that worshipped his image. These both were cast alive 
into a lake of fire burning with brimstone." Paul plainly 
shows that the man of sin, the great anti-christ, shall not 
be destroyed till Christ's second advent. 2 Thess. ii. 
After this John saw the " remnant slain with the sword 
of him that sat upon the white horse : and all the fowls 
were filled with the flesh." Twenty-first verse. By the 
remnant may be meant the adherents to the dragonic in- 
fidel governments. 

After this John saw " the dragon, that old serpent, 
called the devil and Satan, confined for a thousand years." 
Rev. xx : 1. " While Christ and his people are to have 
the heathens for an inheritance, and the uttermost parts 
of the earth for a possession." Psalms ii. At the end 
of a thousand years, or a duration as long as a thousand 
years, John saw Satan released from his prison. He saw 
him " go forth to deceive the nations which are in the four 
quarters of the earth, Gog and Magog." Eev. xx : 8. 

By these nations is meant those who will be in subju- 
gation to Christ and to his people during Satan's confine- 
ment. 

By Satan, in verse first, is meant the devil himself. 
There is no doubt but his original name, while he was 
yet an anointed cherubim, was Satan, as he was perfect 
in his ways from the day that he was created till iniquity 
was found in him, and by sinning he derived the name 
Devil. By using the serpent in the garden of Eden to 
deceive Eve he derived the name Serpent ; and by using 
an infidel dragonic Emperor to destroy the people of God, 
he derived the name Dragon : Like as he that steals is 
called a thief, and he that kills is called a murderer, and 
he that committeth adultery is called a whoremonger, 
8 



114 THE CREATION, CONDITION, 

and he that gets drunk is called a drunkard. And after 
Satan was confined John saw " thrones and them that sat 
thereon ; and judgment was given unto them ; and he saw 
the souls of those who were beheaded for the witness of 
Jesus, and for the word of God, who have not worshipped 
the beast, nor his image, neither had received his mark 
in their foreheads nor in their hands. " And he said, 
"they should live and reign with Christ a thousand 
years." And he said : " The rest of the dead lived not 
again until the thousand years are finished." Rev. 
xx : 2-5. 

Here the revelator saw the souls now alive which had 
been dead, and he saw them before thrones and judges. 
Those souls were resurrected before that time. They 
had participated in the marriage supper of the Lamb 
and the overthrow of their enemies. But why are they 
to be judged ? Had the Holy Spirit made a mistake and 
quickened some that were not entitled to an inheritance 
in Christ's kingdom ? Certainly not ; but they are to be 
rewarded strictly according to their deeds. But some 
may say that according to the parable of the vineyard in 
Matthew, twentieth chapter, they will be all recompensed 
alike. In one sense they will. All the saints shall have 
an equal title to an inheritance in Christ's kingdom, but 
not all will be entitled to great promotions in the king- 
dom. Their promotions will be according to their merits. 
Jesus said : " That whosoever he should find giving his 
household meat in due season, at his coming he would 
make him ruler over all his goods." Matt, xxiv: 47. 
If this does not teach promotions, then what does it 
teach ? Again, he will say at his coming : " Well done 
thou good and faithful servant: thou hast been faithful 
over a few things, I will make thee ruler over many 
things : enter thou into the joy of thy Lord." Matt, 
xxv : 21. 

And again : " Because thou has been faithful in a very 
little, have thou, also, authority over ten cities." And to 



AND DESTINY OF MAN. 115 

another who had not done quite so well : u Have thou, 
also, authority over five cities." Luke xix : 17. If these 
sayings of Christ do not teach promotions in his king- 
dom, then I am at a loss to know what Christ meant. 

Daniel also says : " They that are wise shall shine as 
the brightness of the firmament, and they that turn 
many to righteousness as the stars, forever and ever/' 
Daniel xii : 3. 0, what a contrast will there be between 
the true worshippers of Christ and between them that 
worship the beast or his image ! " Christ and his peo- 
ple shall have dominion from sea to sea, and from the 
rivers unto the ends of the earth." " That kingdom and 
that nation, that will not serve Christ and his people, 
shall perish; yea, those nations shall be utterly wasted.'' 
" Strangers shall be their plowmen, and the sons of aliens 
shall dress their vineyards and shall stand and feed their 
flocks." Isaiah lx : 12 ; lxi : 5. The alienated Gentiles 
will then rebuild the walls and desolate places. They 
shall come bending themselves to the feet of the sainta. 
They shall call them " the blessed of the Lord, the Zion 
of the Holy One of Israel." 

The Great King will in his wise providence lead and 
feed his people. The silver and gold, and the substance 
of the subjugated nations shall be converted in great 
abundance to the saints. The earth shall also yield its 
increase ; both the fruit of the trees and the increase of 
the fields, and then shall there be no more curse, and 
our blessed Lord will have a law of his own legislation 
to govern his wide domain, and those who shall be found 
worthy for great promotions will be honored with com- 
missions to enforce his law3 among his subjugated 
nations. 

The inquiry may perhaps arise whether there will be 
any conversions after the second coming of Christ. I 
have stated already that the twenty-first chapter of Eev- 
elations, from the ninth verse to the end of the book, is 
an illustration of Christ's dominion between the two 



116 THE CREATION, CONDITION, 

resurrections. And in the twenty-second chapter, elev- 
enth verse, it is written : " He that is unjust let him be 
unjust still, and he that is filthy let him be filthy still." 
This plainly teaches that those to whom this has refer- 
ence will then be aliens, that their fate will be forever 
sealed. But after that John said: "That the Spirit and 
the bride say, come. And let him that heareth say, come. 
And let him that is athirst say, come. And whosoever 
will, let him take the water of life freely." Kev. 
xxii: 17. 

This will be a glorious invitation to all those who are 
to be invited by it. 

There never yet was a time when all they that heard 
the gospel bade others to come. The first gospel invita- 
tion was to the Jews, but they almost with one consent 
framed feeble excuses and refused to come into the Lord's 
family that they might have the privilege at Christ's 
second coming to participate in the marriage supper of 
the Lamb. Then the Lord was wroth and sent forth 
other servants to the Gentiles to call them from the 
streets and lanes of the city. And when the time of the 
supper came and the Lord was informed that his house 
was not full, that there was still room, then he com- 
manded his servant to go out into the highways and 
hedges and compel them to come, that his house may be 
full. For I say unto thee that none of those men who 
were bidden shall taste of my supper." Luke xiv : 
16-23. 

This last call will be to the remnant of the natural 
children of Israel, and it will be a compulsive call. Not 
one will disobey, and not one of the first Jews or of the 
Gentiles who refused to obey shall have a taste of the 
marriage supper of the Lamb. In the third call the fol- 
lowing Scriptures will be fulfilled : " When the fullness 
of the Gentiles has come in, all Israel shall be saved, as 
it is written." Rom. xi : 26. 

" For the Eodeemer shall come to Zion, and to them 



AND DESTINY OF MAN. 117 

that turn from ungodliness in Jacob." Isaiah lix: 20. 
" Therefore, thus saith the Lord God, Now I will bring 
again the captivity of Jacob and have mercy upon the 
whole house of Israel, and will be jealous for my holy 
name." Ezek. xxxix ; 25. 

" Who are those that fly as a cloud, and as the doves 
to their windows ? Surely the isles shall wait for me, 
and the ships of Tarshish first, to bring thy sons from 
far, their silver and their gold with them, unto the name 
of the Lord thy God, and to the Holy One of Israel, be- 
cause he hath glorified thee." Isaiah lx : 8, 9. 

" Thus saith the Lord, in an acceptable time have I 
heard thee, and in a day of salvation have I helped thee : 
and I will preserve thee and give thee for a covenant of 
the people to establish the earth, to cause to inherit the 
desolate heritages. That thou mayst say to the prison- 
ers, Go forth ; to them that are in darkness, show your- 
selves. They shall feed in the ways, and their pastures 
shall be in the high places. They shall not hunger nor 
thirst : neither shall the heat nor the sun smite them : 
for he that hath mercy on them shall lead them, even by 
the springs of water shall he guide them. And I will 
make all my mountains a way, and my highways shall be 
exalted. Behold, these shall come from far : and, lo, 
these from the north and from the west ; and these from 
the land of Sinim. Sing, heavens ; and be joyful, 
earth ; and break forth into singing, mountains : for 
the Lord has comforted his people, and will have mercy 
upon his afflicted." Isaiah xlix : 8-13. 

"Thou shalt also suck the milk of the Gentiles, and 
shalt suck the breast of kings [that is, the substance of 
the alienated Gentiles shall be converted to the use of the 
saints] : and thou shalt know that I the Lord am thy 
Savior and thy Eedeemer, the mighty One of Jacob.. For 
brass I will bring gold, and for iron I will bring silver, 
and for wood brass, and for stones iron : I will also make 
thy officers peace, and their exactors righteousness. 



118 THE CREATION, CONDITION, 

Violence shall no more be heard in thy land, wasting nor 
destruction within thy borders ; but thou shalt call thy 
walls Salvation, and thy gates Praise. The sun shall be 
no more thy light by day ; neither for brightness shall 
the moon give light unto thee : but the Lord shall be 
unto thee an everlasting light, and thy God thy glory." 
Isaiah lx: 16-18. 

Then shall all the saints from among the Jews, and all 
the saints from among the Gentiles be one united fold 
forever, and they shall have one chief shepherd, and 
Jesus Christ shall be shepherd over them all and King 
over all the earth. 

Perhaps the inquiry may arise u when shall those be 
immortalized that shall come in after the second coming 
of Christ and the resurrection of the saints ?" To this I 
reply, that if Adam and Eve had eaten of the fruit of 
the tree of life they would have been immortalized, and 
in the revelation which the Lord gave to John of Christ's 
glorious reign, John saw a " pure river of water, clear as 
crystal, proceeding out of the throne of God and of the 
Lamb. In the midst of the street of it, and on either 
side of the river, was there the tree of life, which bare 
twelve manner of fruits, and yielded of her fruit every 
month : and the leaves of the tree were for the healing 
of the nations." Rev. xxii : 1, 2. 

In verse fourteenth it is written : " Blessed are they 
which do his commandments, that they may have right 
to the tree of life, and may enter in through the gates 
into the city." This is a revelation of the restoration of 
the original forfeited privileges. The fruit of the tree 
of life will immortalize those who shall come in under 
the last call. It shall bare its fruit continually; the 
leaves of the tree of life shall be for the healing of their 
bodily infirmities and deformities. how wonderful are 
all God's ways ! And how beautiful and harmonious is 
his well-devised plan of redemption. 
, After Christ and his people shall have reigned as long 



AND DESTINY OF MAN. 119 

as one thousand years, then shall Satan be let loose out 
of his prison ; then shall he go out to deceive (not the 
saints, but the subjugated heathen nations which then 
shall be found in the four quarters of the earth) Gog and 
Magog, whose numbers are as the sands of the sea." 
E,ev. xx : 8, 9 ; Ezekiel xxxviii : 1-12. 

The hook which the Lord will put in the jaws of all 
the aliens, at the time of Christ's second advent, Ezekiel 
xxxviii : 4, will be removed when Satan is released. 
Satan shall then put an evil thought in their minds and 
they shall think an evil thing. Ezekiel xxxviii : 10. The 
heathen shall then think that they had multiplied and 
increased in number equal to the sands of the sea. Satan 
shall persuade them that they had been servants to 
Christ and to his people long enough. Though there is 
no doubt but they will be more prosperous in their sub- 
jugated condition, under a w r ell ordained providence, 
than ever they had been in this present world, notwith- 
standing they will rebel against the authority of Christ 
and of his people; and they shall come as a mighty 
army, all of them riding on horses. They shall compass 
about the camp of the saints ; yea, says the prophet : 
" They shall come to where the children of Israel are 
dwelling in peace in their unwalled villages, where they 
have neither gates nor bars. They shall come like clouds 
to cover the land, they shall think to take a prey, but 
they will find themselves deceived." Even as John said 
" that Satan would go out to deceive the nations." For 
the Lord will then have them in derision. Yea, the Lord 
will confound them, that, instead of them hunting one 
saint, they will begin, to kill off one another, as did the 
Midianites in the days of Gideon. At that time will the 
Lord in the fury of his wrath " plead against him with 
pestilence and with blood; and he will rain upon him 
and upon his bands, and upon the many people that are 
with him an overflowing rain, and great hailstones, fire 
and brimstone." Ezekiel xxxviii: 22. At that time 



120 THE CREATION, CONDITION, 

shall the devil that deceived them be cast into the lake 
that burneth with fire and brimstone, where the beast 
and the false prophet are to be destroyed in the time of 
Christ's coming. Eev. xix : 20, and Rev. xx : 10. That 
will put an eternal end to Satan. And as this earth will 
again become polluted by Satan, and by those who were 
deceived by him, it shall be purified by fire. The very 
last trail of sin and of Satan will be burnt out of it. The 
high places shall be made low ; the low places shall be 
filled up. The earth shall be entirely renovated, and a 
new and beautiful earth will then emerge from its ruins. 
I wish that my readers would compare Revelations twen- 
tieth chapter, with Ezekiel, thirty-eighth chapter, and 
Revelations, nineteenth chapter, with Ezekiel, thirty-sev- 
enth and thirty-ninth chapters. The thirty-ninth chap- 
ter of Ezekiel is a rehearsing and a more full explanation 
of what is written in the thirty-seventh chapter, and 
by comparing those chapters my work will be found 
very satisfactory to the believers in the Holy Scriptures. 

About the time that the Lord will begin to pour fire 
and brimstone upon the last workers of iniquity, there 
will be no place found on this earth for the saints. The 
glorious heaven and earth will take their flight, and the 
earth on fire, and the resurrection of . damnation will 
then be at hand. And all those who have, under the 
Mosaic dispensation, or under the gospel dispensation, 
lived under a divine law, in violation of the same, will 
come forth in the resurrection of damnation, and they 
will be judged according to their works, and will then be 
cast into the fiery lake, w T here they shall be consumed 
with the same fire which is to burn the last trail of sin 
and of Satan out of this earth. Rev. xx : 12-14. 

Then shall death be forever abolished. No Satan to 
tempt and no sinner to die. 

After this the revelator records his last vision. He 
again " saw a new heaven and a new earth, for the first 
heaven and the first earth were passed away, and there 



AND DESTINY OF MAN. 121 

was no more sea. John then saw the Holy City, the 
New Jerusalem, descending down from God out of 
heaven, prepared as a bride adorned for her husband." 
Eev. xxii : 1, 2. 

The same glorious city, with all its immortalized and 
glorified citizens, which are to be on this earth between 
the two resurrections, is to return again to the refined 
earth after the general day of judgment. The revelator 
also heard a voice out of heaven : " Behold, the taber- 
nacle (or dwelling of God) is with man." From that 
time forward will this entire globe with its twenty-five 
thousand miles in circumference, be an eternal paradise, 
fitted up and prepared and adapted to the comfort and 
happiness of Christ and all his redeemed, to be enjoyed 
with an innumerable company of glorified saints and of 
angels, forever free from sickness, sorrow, pain and death. 
Then shall Enoch, who lived before the flood, see the 
earth renewed which was destroyed after his translation. 
Then shall Abraham see the innumerable company of 
saints in their glorified condition whom he by his faith- 
fulness toward God had represented. And then shall 
Jesus see the price of his blood. Then shall the pious 
friends see each other's face glow with beauty, and their 
eyes gleam with joy; and then shall all the saints forever 
enjoy the calm and undisturbed atmosphere of an eternal 
paradise, where they shall be no more scorched by heat 
nor chilled by frost ; where there shall be no more angry 
flashes of lightning nor fearful distant roars of thunder. 
Neither shall there be any more desolations by whirl- 
winds, tornadoes, and earthquakes. O praise the Lord ! 
for such sweet heart-cheering consolations. who 
would not wish to be there ? who would not wish to 
be there to wear a crown of life that fades not away ? 

My dear readers I know that when you meditate on 
those precious promises you will wish that you were there 
already. I hope that my impartial writings upon God's 
great promises, with the blessing of God, may find a deep 



122 THE CREATION, CONDITION, 

lodging in your heart. I hope that you will read this 
little work over the second time and will meditate well 
upon what you do read. And now in conclusion let me 
ask you, do you believe that Jesus Christ is in deed and 
in truth the only real begotten Son of God? And do 
you believe that he will do all that he has promised to 
do ? And if you do believe, let me ask you if you have 
repented of all your sins? Have you renounced Satan 
and all his false allurements ? Have you denied your- 
self of wicked and wordly enjoyments ? Have you given 
up all that is wicked and sinful for Christ's sake ? Have 
you become dead to the world? Have you imitated 
Christ's burial and resurrection by baptism for the re- 
mission of sins, in expectation of receiving the Holy Spirit 
of God? Has your initiation into God's family been 
sealed or ratified by the Holy Spirit ? Have you now an 
inward evidence of your acceptance with God, and of 
your title to the promised inheritance ? Do you love the 
Lord, your God, and our Savior, above all things else? 
Do you love God enough to keep his commandments and 
not to do that which he has forbidden ? Do you pay your 
honest debts ? Do you love to read the Bible and med- 
itate upon it ? Do you love to attend church and prayer 
meetings ? Do you love to meet with those people who 
reject the doctrines and commandments of men and take 
the Bible for their guide? Have you a disposition to 
forgive your enemies and to be kind and pitiful ? Do you 
depreciate horse-racing, gambling-houses, rum-shops, and 
wicked and profane society generally ? Do you depreci- 
ate selfishness and pride, of which the devil is the author? 
Have you resolved to live the life of a Christian, let come 
what will? If so, I trust that the good Lord will give 
you sustaining grace and enable you to grow in grace 
and increase in the knowledge of our Lord and Savior 
Jesus Christ. And my heart's desire and prayer is that 
we will finally meet in the everlasting kingdom of glory. 
Amen. 



AND DESTINY OF MAN. 123 

THE PKOMISED LAND. 

That promised land I long to see 
Where I shall be from sorrow free, 
A land that's free from pain and woe, 
And to that land I long to go. 
A land so pure, so calm and free, 
Where all alike may hear and see, 
A land of peace and joy divine — 
Each saint may say that land is mine, 
A happy home in that bright land, 
Christ will to his disciples grant, 
A home where friendship will abound 
With saints and angels all around. 

Upon that golden shining shore 
The saints shall meet to part no more; 
Then we, bright as the sun shall shine, 
And reign with Christ our Lord divine. 

That promised land is free for all 
That will obey Christ's gospel call ; 
Then let lis all with one accord 
Submit to Jesus Christ our Lord. 
And when we reach that happy land 
We '11 all unite in one great band, 
We '11 sing and make our voices ring 
In praises to our Lord and King. 

We 11 praise our King for evermore — 

His praise shall sound, from shore to shore — 

Ye saints with joy unite and sing 

For Jesus will be Lord and King. 

The sweetest note on angel's tongue, 

The sweetest carol ever sung 

Jesus, Jesus, will be King, 

All nations shall submit to him. 

By E. HANES. 
Papinsville, Bates Co., Mo. 



This book is stereotyped and will be constantly kept 
on hand. It will be punctually forwarded by mail on 
receipt of twenty-five cents per copy. 

When ordered in numbers of one hundred copies or 
more, a very liberal reduction will be made. 

The wholesale price will be made known by private 
correspondence. 

Wholesale lots will be forwarded by express from Cin- 
cinnati, Ohio. 

All orders must be addressed to 

E. HANES, 

In care of Wm. Hanes, Papinsville, Bates County, 
Missouri. 



THE 



CREATION, CONDITION, 



AND 



DESTINY OF MAN, 



Lecture First, The Two Adams. Lecture Second, Our Loss in 

Adam and Our Gain in Christ. Lecture Third, Promiscuous 

Subjects. Lecture Fourth, The Two Resurrections. 

Lecture Fifth, The Saints' Inheritance. 

Lecture Sixth, The Kingdom 

and Dominion of Christ 

and His People. 



BY 



E. HANES — The Blind Preacher. 



PAPINSVILLE, MO. 

PUBLISHED BY THE AUTHOR 
1874. 



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